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L  I  B  R  -^  R  Y 

■                 ..          OF       THE 

Theological   Seminary.   ,| 

PRINCETON,   N.  J.                             ! 

Case 

Division --•+ 

1 

Shelf 

Section.                         •♦• 

Book 

No, 

A     DONATION 

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THE 

EVERLASTING  PUNISHMENT 

O  F    T  H  E 

UNGODLY, 

lUuftrated  and  evinced  to  be  a  Scripture  Do6trine  : 
AND    THE 

Salvation  of  all  Men, 

As  taught  in  feveral  late  Publications,  confuted. 
In  a  new  Arrangement  of  the  Subjed  in  pifputc. 

In  Three    PARTS. 

in  the  First, — The  infinuating  Arguments  of  the  Univer- 
falifts  are  confidered  and  refuted  ;  and  the  Credibility  of 
the  commonly  received  Do6trine  is  evinced. 

In  the  Second,— -The  everlalling  Punifhment  of  the  Ungod- 
ly is  illuftrated  and  evinced. 

In  the  Third, — The  Arguments  of  the  Univerfalifts,  from^ 
Scripture  Texts,  and  their  Evafions,  are  confidered  and 
refuted. 


By  STEPHEN  JOHNSON,  M.  A. 

Pallor  of  the  firft  Church  in  Lyme. 


NEF/ -LONDON: 
Printed  by  TIMOTHY  GREEN,  M,Dcc,Lxxxyi 


THE  INTRODUCTORY 

PREFACE. 


WILL  the  Supreme  Judge  of  the  world,  in  the  laft  day, 
fentence  us  to  everlafting  life  or  punilhment  accord- 
ing to  our  charaders  formed  in  this  ftate  ?  So  Chrift  hath  ex- 
prefsly  taught  us  ,  and  it  is  of  moft  interefting  importance  to 
every  one,  to  know  and  realize  it.  This  was  the  faith  of  the 
Jewifh  and  Chriftian  church  in  the  days  of  infpiration.  This 
hath  been  the  common  faith  of  the  Chriftian  church  ever  fince. 
This  was  the  faith  of  our  pious  forefathers  in  this  land;  and 
hath  been  the  undifputed  faith  of  their  pofterity,  until  the  pre- 
fent  age.  And  confidering  the  powerful,  falutary  tendency 
and  influence  of  this  do6i:rine,  for  the  good  of  men  in  this 
world  and  world  to  come,  is  it  not  to  be  lamented,  that  this 
important  article  of  the  Chriftian  faith,  Ihould  be  di-awn  into 
queftion  ?  But  fo  it  is.  The  contrary  do6lrine,  ''  that  all 
men  ihall  be  faved,"  is  nov/  exhibited  to  public  examination. 
—A  clear  ftage — fair  dealing  and  argum^entation — we  aik  no 
more. — Great  is  the  power  of  truth,  and  it  will  prevail, — 
Chrift  hath  furnifhed  his  fervants  with  fuiiicient  ability  and 
faithfulnefs,  from  age  to  age,  to  vindicate  the  faith 'once  deli- 
vered to  the  faints  -,  and  to  unmade  and  expofe  error,  however 
difguifed  by  art  and  fophifty  j  nor  need  we  queftion  it  in  the 
prefent  or  any  future  day. 

When  I  read  the  pamphlet,  intitled,  "  Salvation  for  all 
Men,"  printed  in  Bofton,  1782,  I  viewed  it  as  an  opening 
wedge  of  controverfy  -,  and  thought  it  duty  to  turn  my  tho'ts 
upon  the  beft  method  of  defending  thedodrine  of  the  future  pu- 
nilhment, as  commonly  received  in  the  Chriftian  world  -,  which 

to 


ii  The  introduftory    PREFACE.' 

to  me  appeared,  might  as  well  be  fupported  as  any  do&ine 
of  like  importancej  in  divine  revelation.  The  plan  now  ex- 
hibited, appeared  well  adapted  to  the  piirpofe  ,  and  I  had  be- 
gun to  write  upon  it  before  I  knew  of  any  anfwers  to  that 
pamphlet.  Several  anfwers  have  fince  appeared,  which,  in 
my  judgment,  are  well  executed  upon  their  refpedive  plans  : 
And  more  is  faid  than  enough  to  anfwer  that  piece  -,  the  com- 
mon faith  is  fubftantially  fapported  in  them  :  But  the  contro- 
verfy  doih  not  reft.  A  much  more  laboured  treatife,  in  fup- 
port  of  that  im-pladed  tenet,  is  imported  among  us,  printed  ia 
London,  1784.  It  requires  an  anfwer — none  hath  yet  appear- 
ed ; — and  as  the  plan  now  exhibited,  is  veiy  different  from 
that  of  thofe  vrho  have  gone  before  me,  and  on  that  account 
may  give  the  reader  an  advantage  to  fee  truth  reprefented  and 
error  expofed  in  various  points  of  view ;  it  is  thought  this 
publication  may  be  needful  and  ufefuL 

The  two  nril  parts  of  ic,  have  lain  by  me  more  than  a  year* 
Indeed,  the  fecond  part  was  delivered  in  public  difcourfes,  in 
the  fail  1783,  in  a  time  of  uncommon  general  ficknefs  in  this 
place,  v/hich  is  the  occafion  of  its  appearance  in  the  prefent 
form.  Having  turned  my  attention  to  the  fubjedt,  and  not 
knowing  that  I  fliould  live  to  pubiifh  any  thing  upon  it,  I 
thought  it  duty  to  endeavour  to  eftablifh  my  hearers  in  a 
point  of  fo  great  importance.  The  public  v/ere  notified  iri 
1783,  an  ingenious  work  would  be  pubiiihed,  "  wherein  the 
fubject  is  exhaufted  3"  which  I  waited  to  fee  till  Odlober,  1784. 
The  third  part,  is  chiefly  taken  up  in  a  reply  to  this,  which  I 
fuppoie  to  be  the  anonymous  treatife  foremen tioned,  intitled, 
"  The  myftery  hid  from  ages  and  generations,  made  manifefl 
by  gofpel  revelation  :  or,  the  falvation  of  all  men  the  grand 
thing  aimed  at  in  the  fcheme  of  God,  as  opened  in  the  New- 
Teilament  writings,  and  entrufted  with  Jefus  Chrift  to  bring 
into  effect:"  Printed  in  London,  1784.  It  contains  406 
pages,  exclu five  of  the  preface.  It  is  wrote  with  ingenuity 
and  much  labour,  with  a  difplay  of  learning  and  critical  geni- 
t!S,  with  an  appearance  of  much  candour  and  benevolence  5 
but  widi  a  fufficient  degree  of  contempt  of  the  whole  Chriftian 

worid^ 


The  introduaory  PREFACE.  m 

world,  papal  and  proteftant,  common  annotators  and  Chriftiaa 
writers,  who  differ  from  the  author  -,  accompanied  with  a  vai* 
riety  of  infinuating  arguments  of  addrefs,  plaufible  argumen- 
tations, and  pretenfions  ofgood  in  the  dodrine.  Wherefore, 
if  the  author  is  miflaken,  and  ic  is  fitted  only  to  eftablifh  a 
ruinous  error,  the  more  plaulibly  it  is  wrote,  it  becomes  the 
more  enfnaring  and  dangerous  to  the  reader. 

It  may  not  be  amifs,  to  give  a  fketch  of  the  general  fcheme 
of  do6lrine  in  it ;  which  I  take  to  be  this. — In  refped  to  the 
doflrine  of  the  Trinity,  it  is  Arianifm  j— refpeding  that  of 
im^putation,  Socianifm  -, — in  refpedt  to  the  dodrmes  of  grace  as 
commonly  called,  Pelagianifm  j— in  refpecl  to  the  intermedi- 
ate ilate  between  death  and  the  refurre6lion,  fo  far  as  1  can  col- 
left  the  fentiment,  it  better  agrees  with  the  Muggletonians 
than  the  common  chriftian  doftrine  ;— in  refpedl  to  the  future 
judgment,  it  is  fmgular  ;  it  will  be  final,  and  there  will  be  no 
other  public  judgment ;  and  yet  it  will  not  be  decifive  by  un- 
alterably fixing  the  ftates  ofgood  or  bad  men  ;  the  fentencei 
will  never  be  reverfed  by  any  future  judgment  ;^  and  yet  will 
be  temporary,  and  not  of  perpetual  and  everlafting  force  ;— 
in  refped  to  the  future  ftate  after  the  laft  judgment,  his  tranf- 
mutation  ftates  better  agrees  with  the  notion  of  fome  of  the  old 
heathens  than  with  the  chriftian  fyftem,  it  being  wholly  unknown 
in  the  revelations  of  God.— And  in  hi?  do6trine  of  purgatory, 
he  furpaffes  the  popes,  clergy,  and  church  of  Rome  itfelf  j  for 
his  begins  after  the  laft  judgment,  when  theirs  is  ended. 

Whether  thefe  are  the  author's  true  fentiments,  or  only  an 
adopted  fcheme  to  fupport  the  doftrine  of  Univerfal  Salvation, 
is  not  fo  material  to  me  or  the  reader  -,  nor  is  it  my  defign  to 
combat  thefe  principles  any  farther  than  the  fubje6i:  in  debate 
is  concerned  ;  or  the  fettling  the  conftrudirion  of  iome  difputed 
texts  may  require.  But  it  Is  thus  ftated  with  a  view  to  thefe 
two  remarks  :  One  is,  thofe  who  are  fettled  in  the  firm  belief 
of  the  contrary  articles  of  the  chriftian  faith,  are  in  no  great 
danger  of  becoming  univerfalifts,  on  this  plan  j  they  would  be 
great  loofers  by  fuch  a  change  :  they  muft  facrifice  doflrinea 
of  far  greater  importance  than  this  filly  error  can  be  fuppofed 

b  to 


iv  The  introGuaory    P  R  E  F  A  C  E. 

to  be.  The  other,  and  principal  remark,  is  this  :  If  this  im- 
pleaded tenet  cannot  be  Supported  upon  this  plan,  it  is  in  vain 
to  hope  for  it  upon  any  other  whatever.  The  ingenuity  and 
ability  of  this  writer  is  inconteftible  ;  and  he  hath  fpared  no 
labor  and  pains  in  the  caufe.  He  had  all  the  world  of  doc- 
tines,  of  truth  and  error  to  choofe  out  of;  and  he  hath  taken 
his  ftand  of  fupport  and  defence  upon  this  foundation  ;  and  if 
he  now  fails  of  fjpporting  it,  when  enforced  v/ith  ail  the  aid  of 
thofe  leai-ned  men,  Mr.  Whifton,  Scot,  Hartly,  Hallet,  &c. 
and  is  re-enforced  again  with  Gog  and  Magog,  under  the  in- 
fluence of  the  devil,  introduced  to  bring  up  the  rear  of  fupport 
to  one  important  part  of  the  fcheme,  it  is  in  vain  to  hope  it 
-can  ever  be  fupported  upon  any  plan  of  doftrine  whatever. 
In  this  fenfe,  ^^  the  fubjed  is  truly  exhaufted,"  This  being 
by  far  the  moft  plaufibly  wrote,  in  which  their  ftrength  is  col- 
leded,  and  "  the  fubjed;  exhaufted  ;"  fhould  it  fail  of  fupport, 
the  univerfalifts,  if  wife,  for  their  own  fake,  will  not  attempt 
to  mend  it,  for  the  parts  do  now  hang  badly  together,  and 
fhould  they  jollle  and  alter  the  pofts  and  pillars  of  it,  the  fu- 
perilruclui-e  certainly  falls  to  ruin  with  its  own  weight.  Whe- 
ther it  be  now  fupported,  or  is  fupportable  by  any  means 
whatever  j  the  reader  who  carefully  attends  to  the  following 
work  in  all  the  parts  of  it,  may  be  under  fome  advantage  to 
judge.  One  thing,  perhaps,  fhould  not  be  v/holly  pafTed  over, 
and  may  be  noticed  here,  inafmuch  as  it  did  not  naturally  fall 
in  any  where  in  the  laft  part.  We  are  told,  in  order  to  the  ad- 
milTion  of  this  fcheme,  "  fome  generally  received  dodrines 
muft  be  given  up,  and  that  it  is  high  time'  they  fhould  be  re- 
nounced and  others  embraced  in  their  room,  more  honourable 
to  the  father  of  mercies,  and  comfortable  to  the  creatures  whom 
his  hands  have  formed.''  Page  14.  What  are  the  articles  to 
be  embraced  in  the  room  of  thofe  of  the  chriftian  and  proteft- 
ant  faith,  v/hich  are  to  be  renounced  ?  Why,  it  feems,  we 
are  to  receive  it  as  a  firll  principle,  that  the  end  of  the  creation 
of  the  moral  world  was  the  happinefs  of  the  creature  ;  and  that 
if  God  foreknew  any  of  them  (fay  the  devil  and  his  angels  and 
the  finally  wicked  of  mankind)  would,  by  the  abufe  of  their 

moral 


The  introduaory   P  R  E"  F  A  C  E:  y 

moral  powers,  render  themfelves  finally  niiferable,  that  then^ 
he  Ihould  have  withheld  from  them  *^  the  gift  of  exiftence." 
Page  I  ft  and  3d.     Is  it  polTible  to  reconcile  thefe  notions  with 
God's  fending  his  Son  into  the  world  to  teach  us  the  everlafl- 
ing  fire  and  punilhment  prepared  for  the  devil  and  his  angels,  to. 
which  he  will  fentence  both  them  and  the  finally  wicked,  in  the 
laft  day  ?     Will  it  not  follow  from  this  notion,  compared  with, 
this  dodrine  Chrift  taught,  that  God  fent  his  Son  to  teach  the 
world,  he  would  make  thefe  creatures  miferable,  contrary  to  the 
end  for  which  he  made  them,  and  w^hen  he  fhould  have  with-^ 
held  their  exiftence  ?  Is  not  this  deftru6lion  to  the  charadler 
of  the  Father  and  the  Son  ?  Thefe  new  world  makers,  and 
tranfmutation  flares  makers,  are,   it  feems,   vaft  projeflors.- 
They  can  projecl  fuch  an  efTential  change  in  the  nature  of  things,. 
as  to  transfer  the  obligations  of  the  creature  to  the  creator ;  and 
of  the  finner  to  the  Saviour  :  fo  that  if  the  rebellious  creature 
perifheth  in  his  iniquity,  the  reflection  of  diilionor  ihallbe  caft 
upon  the  Creator  and  Saviour.     Suppofe  infinite  wildom,  pow-^ 
er  and  goodnefs  dotk  not  exert  itfelf  in  new  created  worlds^ 
tranfmutation  ftates,  and  effedlual  meafures  of  human  inven-: 
tion  for  the  reduction  and  falvation  of  all  the  rebellious,  Ihall 
the  Creator  and  Lord  of  the  world  be  refiedled  on  as  defe6live. 
in  benevolence  ?  as  not  defiring  the  falvation  of  his  creatures  ? 
and  as  doing  what  ought  not  to  be  done,  in  giving  them  exift-- 
ence  ?  Or,  if  the  Saviour  doth  not  fave  all  who  will  not  come: 
unto  him  for  life,  fhall  di (honor  be  refleCled  on  him  as  not  ex- 
ecuting his  truft,  becaufe  they  periHi  for  their  faults  ?  Is  there- 
any  foundation  in  the  fcripture  docftrine  as  com.monly  receiv-: 
ed,  for  fuch  abfurd  conciufions  and  bafe  reflexions  ?    Is  not- 
eternal  life  God's  gift  ?    Are  no^  his  gifts  his  own  ?    May  he 
not  do  what  he  will  with  his  own  ?  Doth  not  rebellion  forfeit 
this  gift  ?  May>not  the  wife,  jufl,  and  good  Governor  of  the 
World  punifh  the  rebellious  according  to  defert  ?     Thefe  felf- 
evident.  truths,  are  fufficient  to  fettle  this  point.     I  can  fee  no 
fervice  done  to  God  or  man,:by  fuch  "  falfe  philofophy  and. 
vain  deceit."     What  honor  or  fervice  can  it  be  to  the  Moft. 
High  ?     We- are  too.  late  by  almoft  fix  thouftud  years  to  b«? 


^r  Theintrodudory    PREFACE. 

of  counfel  to  the  infinitely  wife  God,  to  teach  hini  for  what 
end  to  create  the  world,  whom  to  create,  and  from  whom  to 
withhold  exiftence  ;  and  what  new  worlds  and  tranfmutation 
ftates  to  make  for  the  recovery  of  the  rebellious,  &c.  The 
divine  plan  of  creation  is  fettled  by  the  infinitely  wife  God, 
according  to  the  council  of  his  own  will,  and  carried  into  exe^ 
cution.  And  he  hath  taught  us  the  grand  end  deugned,  viz, 
moral  government  in  its  infinitely  important  conne<5cions,  as 
hereafter  ftated  and  iiluflrated.  And  this  plan  of  moral  go- 
vernment, ^in  which  the  righteous  will  be  rewarded  and  the 
wicked  punilhed,  in  final  iflue,  hath  already  exifted  in  opera^ 
thn  aimofl  Cix  thoufand  years,  is  now  carrying  into  execution, 
will  remain  forever,  and  be  compleated  in  highefl:  perfefti-r 
on  and  glory.  Neither  can  thefe  notions  be  any  more  fer^ 
vice  for  the  real  good,  com.fort  and  happinefs  of  m.ankind  : 
they  cannot  inforce  the  important  requifitions  of  duty  in  the 
law  and  gofpel  of  God,  wherein  is  found  the  true  good,  com- 
fort and  happinefs  of  mankind  ;  for  the  great  commandments 
of  love  and  duty  in  the  law,  and  of  faith,  repentance,  &c.  in 
the  gofpel,  all  proceed  upon  this  fuppofition  and  ground— -that 
God  hath  an  ahfolute  right  to  govern  and  give  law  to  the  ere-, 
ation — that  the  creature  is  fervant  to  the  creator,  and  not  the 
creator  to  the  creature — and  that  duty  and  obligation  lies 
wholly  on  the  creature,  and  if  he  rebels  and  makes  himfelf  mi- 
ferable,  the  fault  and  blame  is  in  the  creature  and  not  in  the 
creator  i  in  the  unbelieving  and  difobedient  finner,  and  not  in 
the  Saviour.  And  it  is  itrange,  that  fuch  vain  fpeculations 
and  bafe  refledions,  are  not  long  ago  filenced  and  banifhed 
the  chriftian  world,  by  thefe-  clear  didates  of  reafon,  by  the  re-, 
peaied  appeals  of  God  to  it  ;  "  are  not  my  ways  equal  and 
yours  unequal ;"  by  the  perpetual  doclrine  of  revelation,  eve- 
ry v/here  exprefsly  laying  the  fault  upon  the  creature :  "  The 
wicked  that  is  warned  but  continues  in  his  wickednefe,  fhall 
die  in  his  iniquity,  .and  his  blood  Ihall  be  upon  him  :"  "  If 
thou  be  wife,  thou  Ibalt  be  wife  for  thyfelf ;  but  if  thou  fcorn- 
eft  thou  alone  fbalt  bear  it."  ^'  Thou  alone,"  and  not  the 
Creator  ar4  Saviour^  fliak  bear  the  blame  and  reproach  with 

the 


The  introduaory    PREFACE,  vE 

the  punilhment  :"  And  above  all  by  the  oath  of  God  purpofe- 
iy  clearing  himfelf  from  all  fuch  impious  infinuations,  fuggef- 
tions  and  reflections  :  **  As  I  live,  faith  the  Lord  God,  I  have 
no  pleafure  in  the  death  of  the  wicked,  but  that  he  turn  arid 
live :"  "  Turn  ye,  turn  ye,  why  will  you  die  ?"  It  would  be 
a  hard  cafe  for  any  to  ftand  upon  fuch  terms  with  their  maker, 
as  not  to  credit  the  oath  of  God,  unlefs  he  would  pleafe  their 
fancy  in  their  invented,  new  created  worlds,  and  tranfmutati- 
on  ftates,  which  may  be  very  contrary  to  his  all-wife  arrange-* 
ment  of  things,  in  his  everlafting  kingdom..  Is  it  honorable 
to  the  Father  of  Mercies,  to  take  up  the  caufe  of  the  devil  and 
bis  angels,  and  of  wicked  men,  againft  God  ?  Hath  he  commit 
ifioned  any  one  to  teach  the  world,  if  thefe  creatures  are  final-* 
ly  miferable  in  their  rebellion,  the  creator  Ihould  have  with-?* 
held  their  exiftcnce  ?  Judas,  for  inftance,  will  be  finally  mife- 
rable, if  our  Lord's  words  be  true  :  "  It  had  been  good  for 
that  man  if  he  had  not  been  born,"  God  foreknew  this  :  Witt 
any  fay  to  God,  he  Ihould  have  withheld  the  gift  of  cxiftence 
to  him  ?  Will  he  fay,  this  very  man  was  bom  an  expedlant  of 
3  bleiTed  immortality,  upon  a  foundation  which  cannot  difap-*-. 
point  him  ?  confequently  that  our  faviour's  words  cannot  te 
true ;  or,  if  verified  in  the  execution  of  this  woe,  Judas  will  be 
deprived  of  his  birthright  inheritance  fecured  upon  a  foundati- 
on which  cannot  fail.  Will  he  teach  as  their  "  honeft  Mr^ 
Whifton,''  the  punifhment  is  cruel  both  in  the  threatning  an4; 
execution  -,  and  that  God  muft  give  up  his  juftice,  and  much 
more,  his  mercy  in  fuch  execution,  if  Judas  be  finally  and  for- 
ever miferable  ?  Did  God  fend  his  fon  into  the  world  to  veach. 
a  do&ine  falfe  and  incredible,  as  they  make  this  to  be,  and 
thereby  to  deftroy  the  charafter  of.  the  Father  and  the  Son  ? 
Can  fuch  teaching  be  for  the  good  of  mankind  ?  Doth  it  tend 
to  inforce  their  obedience,  and  promote  their  comfort  and  hap- 
pinefs  ?  Yea,  doth  it  not  tend  diredly  to  ftrengthen  the  bands 
of  wickedncfs  ?  Can  it  comfort  the  wicked  for  man  to  tell 
them  happinefs  is  their  end,  when  the  God  of  truth  repeatedljr 
declares  "  their  end  is  deftru<5i;ion  ?" 
Thefe  c^ueftioos  carjy  their  own  anfwers  in  them,  and  plains 


yiii  The  introduaory  PREFACE. 


ly 


{hew,  that  thefe  men  run  with  their  maxims  and  reafonings 

of  falie  pliilofophy  and  vain  deceit/'  before  they  are  fent. 
And  it  is  very  likely,  if  the  prophet  Ezekiel  was  now  alive, 
he  would  give  us  a  new  edition  of  that  folemn  meffage  from 
God,  he  addreiTed  to  lome  of  the  prophets  in  his  day  :  "  With 
lies  ye  have  made  the  heart  of  the  righteous  lad,  whom  I  have 
not  made  fad  ;  and  flrengthened  the  hands  of  the  wicked, that 
he  Ihould  not  turn  from,  his  wicked  way,  by  promifing  him. 
life."  Ezek.  13.  22.  Will  any  one  fay,  in  the  face  of  this 
declaration  from  God,  "  that  the  promifing  him  life  doth  not 
ftrengthen  the  bands  of  wickednefs,  and  harden  the  wicked  in 
it,  that  he  ihould  not  return  from  his  wicked  way  ?"  Be- 
lides,  if  the  happinefs  of  the  creature  be  the  ultimate  end  of 
creacion,  every  man  may  make  his  own  pleafure  and  happi- 
nefs his  ultimiate  end;  and  what  wicked  work  this  would 
make  in  this  finful  world,  notwithftanding  all  the  grave  cau- 
tions and  councils  given  againfl  it,  any  man  of  difcernment 
and  reflection  mxay  eafily  fee.  The  reader  may,  I  think,  find 
this  notion  well  expofed  and  confuted  in  Bifhop  Butler's  Ana- 
logy. I  fpeak  this  from^  memory,  not  having  the  book  by 
me,  and  it  is,  perhaps,  tv/enty  years  fince  I  read  it. 

Again, — Thefe  projectors  give  us  a  very  different,  myfle- 
rious  plan  of  Salvation,  which  v/e  are  to  embrace  "  in  the 
room"  of  our  former  faith.  And  it  is  faid  no  man  is  a  com- 
petent judge  of  it  '^  who  has  not  often  read  over  the  New- 
Teframent  in  the  language  in  v/hich  it  was  wrote,  and  lludi- 
ed  Paul's  epiHiles  for  a  confiderable  time,  &c."  *  This  looks 
fufpicious.  It  muft  be  a  very  different  plan  from  "  that  ftrait 
and  narrow  way  of  life,"  and  thofe  terms  of  "  life  and  death" 
taught  by  our  Saviour  and  his  apoilles,  which  are  very  plain. 
This  highv/ay  of  falvation  is  made  fo  plain,  that  it  is  written 
'^  v/ayFarinp;  men,  thous^h  fools,  fhall  not  err  therein."  The 
character  of  the  tv/o  plans,  the  one  given  by  infpiration, 
and  the  other  by  themfelves,  .ihew  they  cannot  be  the  lame ; 
and  we  are  not  prepared  to  ''^  renounce"  the  old  and  truegof- 
pel  for  any  other.  This  projeCled  plan,  is  to  fave  the  finally 
rebellious,  ip  fome  future  new- created  worlds  and  tranfmuta-. 

tlou 

*  See  the  Preface,  p.  8,  9. 


The  introdudory  PREFACE.  ix 

tion  ftatcs,  and  by  more  efFedual  means  than  the  gofpel  affords; 
At  firft  fight,  is  this  gofpel,  or  infidelity  r  It  is  liable  to  ftrong 
objediions,  and  we  iliall  hereafter  fnew  it,  felf- confuted.  It  is 
fufficient  here  to  fay,  thefe  proje6tors  hav^e  not  creating  wifdom 
and  power,  and  cannot  bring  thefe  new  v/orlds,  ftates  and 
elfedual  meafures  into  exiftence  and  efFe6i:,  and  give  them 
reality  :  and  it  is  clear  from  revelation  the  Almighty  will  not.' 
Again,  this  plan  is,  as  abfolutely  unknown  and  excluded  divine 
revelation ;  as,  "  the  invented  tales  of  fairy  land"  and  there- 
fore, as  chriuians  whofe  faith  is  founded  on  and  abfolutely 
bounded  by  fcripture,  we  have  nothing  to  do  with  it,  but  to  re- 
je6l  it  as  vain  and  delufivc.  Further,  let  nor  one  put  any  truft 
in  it,  for  if  the  gofpel  conftitution  be  confirmed  in  the  day  of 
judgment ;  which  is  as  certain  as  there  is  truth  in  the  word  of 
God  :  there  is  not  the  leaft  chance  of  fecurity  to  them  on  this 
plan,  which  is  diredlly  oppofite  to  that  conftitution  :  the  con- 
fii-ming  the  one,  is  the  everlafting  overthrow  of  the  other. 

Moreover,  their  piety  and  benevolence  feems  to  need  great 
corredlion.  True  piety  teaches  us  a  hearty  acquiefcence  in  the 
allwife,  perfed  government  of  God,  exhibited  in  fcripture— as 
founded  in  perfedl  wifdom,  immutable  truth,  righteoufnefs  and 
goodnefs ;  and  conduced  by  wife  laws,  conftitutions  and  terms 
of  mercy  j  and  enforced  by  moft  wife  promifes  and  threatnings  ^ 
and  to  be  fettled  in  the  day  of  judgment  in  a  ftate  of  final  re- 
tribution. True  piety  and  benevolence,  influences  the  fa bje£ts 
of  it  to  pious  endeavours  to  fupport  the  authority  and  govern- 
ment of  God,  the  requifitions  of  the  law  and  gofpel,  and  the 
promifes  and  threatnings  of  God  in  all  their  force  ;  and  to  en- 
deavour the  repentance  of  (inful  micn,  and  their -reconciliation 
to  God,  upon  the  merciful  term.s  of  his  divine  conftitution 
only.  But  where  do  we  find  piety  and  benevolence  exercifed 
in  taking  up  the  caufe  of  his  enemies  againft  God  ?  In  iup- 
porting  the  prefumptuous  hopes  of  the  wicked  againft  the  force 
of  his  threatnings  ?  In  taking  up,  arguing  and  fupporting  their 
objedlions,  and  thereby  ftrengthening  their  mifapprehenfions, 
hard  thoughts  and  prejudices  againft  the  charafter  of  God  as 
iliuftrated,  and  the  government  of  God  as  it  will  be  fettled  in 

the 


X  The  introduaory  PREFACE. 

the  day  of  judgment  ?  By  teachin|fthem,  if  they  are  finaU 
ly  miferable  in  their  rebellion,  and  *'  deftru6lion  be  their 
end,"  as  the  fcripture  conftantly  teacheth,  that  God  Ihould 
have  withheld  their  exiftence  ?  And  let  them  be  ever  fo  vile 
and  abominable  in  their  treatment  of  their  Creator  and  Saviour^ 
if,  after  their  obilinate  rcjedion  of  life  and  falvation  in  this 
world,  he  doth  not  create  new  worlds  and  tranfmutation  dates, 
and  ufe  effedlual  meafures  for  the  recovery  of  all  the  rebellious, 
that  difhonours  will  be  refledted  upon  the  adorable  Creator 
and  Saviour  ?  Certainly  we  find  no  fuch  dodlrines  taught,  no 
fuch  infinuations  given  out,  nor  any  fuch  '^  piety  and  benevo- 
lence" exemplified  by  Mofes  and  the  prophets,  by  our  Saviour 
and  his  apofUes,  or  any  faint  of  God,  on  fcripture  record,  v/hich 
are  our  ftandard  to  judge  by.  Doth  it  not  favour  more  of  the 
fpirit  of  Cain,  of  the  murmuring  Ifraelites,  and  of  the  wicked 
of  the  earth,  than  of  the  true  faints  of  God  ?  And  can  fuch  pi- 
ety and  benevolence  be  genuine  in  its  diredtion,  operation  and 
fruit  ?  Such  zeal  is  prepofleroufly  abfurd.  And  that  rebuke, 
immediately  from  God,  merits  our  attention,  and  fhould  put 
and  keep  us  upon  guard  :  "  fliall  he  that  contendeth  with  the 
Almighty  inilrudl  him  ?  he  that  reproveth  God,  let  him  anfwer 
it."  Job  40.  1.  This  was  effedual  with  holy  Job.  In  a 
word,  let  it  be  noted,  it  is  not  here  and  there  a  detached  arti- 
cle of  the  chriflian  faith  that  muft  be  renounced,  but  we  muft 
give  up  the  do.flrine  of  the  crofs— the  conftitution  of  nature— 
and  the  revciJed  conftitution  of  God,  to  embrace  this  new 
creed ;  as  will  hereafter  appear.  Surely  no  good  chriilians, 
who  love  not  their  lives  to  the  death  for  the  word  of  God  and 
teftimony  of  Jefus,  can  do  this.  The  people  of  this  land,  in 
this  enlightened  age,  are  certainly  better  inflrufled  than  to  do 
k  ;  unlefs  heads  of  families  and  gofpel  miniflers  are  far  more 
to  blame  than  I  believe  them  to  be,  in  not  duly  educating  and 
teaching  them.  It  is  plain  therefore,  we  cannot  poffibly  go  ^ 
over  to  them.  What  fhall  be  done  to  compromife  the  matter, 
to  fettle  the  controverfy,  and  bring  us  to  unity  in  the  faith  ? 

In  tiie  room  of  their  propofed  reform,  I  would  propofe  a  fub- 
^'^itute,  v\rhich  may  be  agreed  upon  by  all,  without  facrincing 

any 


The  Introduaory  PREFACE,  xi 

any  truth  or  didate  of  reafon  or  revelation.  Tt  is  thil5.  Let 
us  renounce  the  following  rules  of  fophiftry  and  falfe  argumen- 
tadon,  viz.  all  attempt  ta  correal  the  dodlrine  of  revelation, 
by  our  prejudicate  or  invented  notions  of  reafon  :  for  the  fcrip- 
ture  is  given  to  corre6i:  thefe,  and  not  to  be  corredled  by  them, 
*'  The  world  by  wifdom  knew  not  God.'*  God  himfelf  hath 
taught  us  in  his  word  the  true  knowledge  of  his  perfedlions, 
councils  and  works  :  in  this  inftrudion  let  us  refl  and  abide. 
Let  us  lay  aiide  all  attempt  to  correal:  the  faith  of  infpired  wri- 
ters, by  affixing  a  more  "  glorious  m.eaning  to  their  declarati- 
ons'' than  they  underftood  and  intended.  Likewife,  all  argu- 
ing from  the  perfections  of  God,  againil  fcripture  declarations, 
and  the  revealed  confiiitution  of  God  ;  and  in  that  way  dedu- 
cing conclufions  againft  the  tenor  of  revelation.  Alfo,  the  af- 
fixing a  univerfal  fenfe  to  general  terms,  without  regarding  the 
hecelTary  limitation  the  fubject  requires.  Falfe  rules  of  con- 
ftrudlion,  by  fearching  for  a  hidden  and  more  glorious  fenfe, 
inftead  of,  and  to  the  fubverfion  of  the  obvious  fenfe  :— with 
falfe  keys  to  unlock  the  meaning  of  fcripture  texts  and  pafTa- 
ges,  which  will  not  agree  with  the  context,  with  the  fcope  and 
main  f'abje6t  of  the  writer,  nor  with  the  tenor  of  revelation, 
which  are  the  fure  rule  of  a  genuine  conftru  611  on  :— fa6ls  mif- 
tated  and  argued  upon,  on  the  ground  of  fuch  miftatemefit  :-— 
arguings  from  parity  of  cafes,  v/here  there  is  no  parity  to  fup- 
port  the  defigned  conclufion  :— may-be's  and  poflibilities  af- 
fumed  as  datas,  and  argued  upon  as  realities  :— -falfe,  ill- 
grounded  criticifms,  to  put  off  an  invented  fenfe  inftead  of  the 
true  meaning  of  fcripture: — invented  evafions  inftead  offolid 
arguments":— andabove  all,  ambiguous  words,  rendered  more 
ambiguous  b^/  falfe  criticifms,  and  then  taken  up  and  argued 
from  in  the  wrong  fenfe,  without  due  attention  to  their  con- 
Reded  relation  to  the  context— to  important  fcripture  diftinc- 
tions— to  the  connexion  of  fcripture  do6lrines  one  with  ano- 
ther— and  to  the  true  nature  of  the  fubjedl  itfelf.  And  with- 
ali,  words  of  an  important,  fixed,  decifive  m.eaning,  fuch  as  re- 
conciliation, juftiiication,  and  falvation  itfelf,  rendered  ambi- 
guous, to  ferve  an  hypothefis.     It  is^  indeed^  high  time  iuoji 

c  rules 


xii  The  introduaory  PREFACE, 

rules  of  fophiftry  and  falfe  argumentation  were  univerfallf  re- 
nounced ^  although  the  fupport  of  the  doctrine  we  implead, 
wholly  depends  upon  them.  Thefe  falfe  rules,  duly  noticed,  will 
give  the  reader  an  opportunity  of  judging  upon  the  merits  of 
this  difpute,  and  of  the  force  of  what  is  here  written  and  fiib- 
mitted  to  his  judgment.  I  am  clear  in  it,  when  thefe  falfe 
itiaxims  and  modes  of  arguing  are  once  difcarded,  it  will  fuper- 
fede  the  pretended  need  of  a  reform  ;  and  the  articles  in  difputs 
between  us,  may  (land,  with  all  reafon  and  fafety,  as  they  were 
embraced  in  the  days  of  infpiration,  and  have  been,  by  the 
chriftian  church,  ever  fince. 

I  am  no  enemy  to  the  univerfalifts,  although  they  rnay  ac- 
count me  one,  becaufe,  with  all  freedom,  I  tell  them  the  truth. 
So  far  from  it,  I  fincerely  wifn  their  welfare  -,  and  have  a  perfo- 
nal  refpedl  for  fome  who  too  much  countenance  this  do&rine. 
But  the  error  itfelf,  I  view  as  of  great  magnitude  and  moil  ruin- 
ous confequencc  j  and  have  not  Ipared,  as  occafion  offered,  to 
expofe  it  in  the  folly,  abfurdity  and  wickednefs  of  it  ;  to  point 
^e  reader's  indignation  againft  it,  as  ought  to  be  done.  Per- 
haps more  freedom  is  ufed,  than  othcrwife  might  be  thought 
fequifitc,  on  account  of  the  affuming  airs  of  thefe  writers,  which 
may  fuffer  fome  little  check  without  detriment  to  the  caufe  of 
truth,  or  the  good  of  mankind.*  A  free,  determined  manner  of 
writing,  becomes  the  caufe  of  important  truth  :  and  it  is  natu- 
ral 

*  Thel^  affuming  airs  can  fcarcely  efcape  the  notice  of  any  difcerning 
reader.  They  aiTtime  to  themfelves  fuch  a  fuperiorlty,  as  to  look  down 
tipoii  the  chrillian  world,  who  differ  from  them,  as  far  inferior  in  mental 
^ifeernment  and  improvemenCj  and  in  chriftian  benevolence.  This  ap- 
pears in  their  treatment  of  the  conftrudlions  of  common  annotators  and 
chriftian  divines  with  fovereign  contempt,  and  in  more  dired  ways.  Mr. 
Whifton  fuggefts,  that  only  weak  enthufiafts  and  divines,  bigoted  to  topi- 
cal orthodoxy,  and  deficient  in  real  fagacity  and  true  judgment,  could 
freely  preach  the  common  doflrine.  Mr.  White,  in  his  charity,  ililes 
them  '*  miftical  Je^vs."  Mr.  Kelly,  in  his  civility,  ftiles  his  opponents 
"  ba-rkingcurs.'*  Another  inferior  author,  fpeaks  of  them  as  having  the 
vail  on  their  hearts,  and  blinded  by  the  God  of  this  world.  A  more  po- 
lite writer,  who  reveres  the  piety  of  our  forefathers,  yet  exhibits  them  as 
ifet  of  idolatarsj  portraying  the  God  they  worfhip  **  deftitute  of  truth 
and  iincerity,"  which  cannot  be  the  true  God.    And  the  humble,  *'  piou?'* 

Dr. 


The  introduaory  PREFACE.  xiii 

ral  to  us  when  we  reprefent  what  we  firmly  believe,  and  have 
no  fear  about  us,  but  of  cautipn  not  to  give  juft  offence,  and 
of  concern  left  we  fhould  fail  to  do  jufticc  to  the  fubjed  by  not 
flrongly  evincing  the  truths  of  God  we  are  engaged  to  fupporr. 
The  minds  of  fome  in  this  degenerate  age,  are  unhappily  un- 
hinged froni  principle,  and  need  to  be  fixed  :  and  in  many,  th$ 
iprings  of  mental  ^nd  moral  feelings  feem  greatly  run  down  | 

or 

Dr.  Hartly  aiFefts  a  fuperiority  over  ^*  the  facred  writers  themfelves,'*  to  give 
us  a  more  full  meaning  of  ^'  their  glorious  declarations'*  than  their  cour 
traded  minds  underftood.  And  this  beneyolent  writer,  in  his  candour, 
judges  that  the  cKriftian  v/orld,  proteftant  as  well  as  papal,  that  difFef 
from  him  in  tiicfe  points,  rec&ive,  for  fcripture  truths,  as  grofs  abfurditie^ 
and  palpably  wrong  and  difhonourable  ideas  of  God,  as  infidels  in  the 
dark  ages  and  places  of  paganifm.  p.  862,  3.  Thefe  afluming,  eenfur- 
ing,  contemning  ^irs,  are  apt  to  make  undue  impreffions  opon  weak  minds  ; 
^  which  reafon  they  are  noticed.  Timid  anfwers  would  rather  faftea 
than  remove  the' ill  impreffions.  Whether  thefe  ^^'  airs"  be  defigned  as  g 
weapon  of  policy,  like  Britiih  proclamations,  to  force  us  by  their  terror  tp 
(jibmiflion  or  filence,  or  are  owing  to  the  evil  fpirit  of  the  error  itfelf,  I 
^efume  not  to  det<ermine.  Thofe  well  acquainted  with  the  learned  world 
|:now,  there  is  no  rational  ground  for  it.  Give  thefe  ingenious,  learned, 
jbut  fanciful  authors  their  full  due,  they  have  in  the  learned  world  many 
fuperiors  for  univerfal  literature^  deep  penetration,  theological  and  criti- 
cal fkill,  &c.  v/ho  were  in  the  common  fentimenrt  in  difpute.  Billiop  .Sher- 
lock, Dr.  Clark,  and  Dr,  Tayler,  are  applauded  by  this  authoj  ;  and  fcores 
and  hundreds  might  be  added  to  the  lift.  Thefe  writers  are  merciful, 
perhaps,  without  defign,  amidft  their  feverity  :  for  they  have  left  us,  join- 
ed in  one  faith,  in  the  beft  of  company,  with  the  patriarchs  and  prophets, 
our  Saviour  and  his  apoil:les,andall  the  faints  of  God,  jevv'ifh  and  chriftian, 
in  thedays  of  infpiration  ;  it  being  conceded,  in  their  no:e  p,  253,  '*  that 
the  infpired  writers  did  not  underfcand  the  full  meaning  of  their  glorious 
declarations  :"  that  is,  they  did  not  underftand  the  doctrine  and  fcheme 
of  thefe  men.  This  is  in  effe<^  giving  up  the  point  in  difpute.  The  con- 
teft  is  plainly  between  the  infpired  teachers  and  writers,  aad  thefe -men  ; 
^nd  no  confiftent  revelationift  can  doubt  in  fuch  a  conteft,  whofe  plan  and 
doflrine  will  be  approved  and  vyhofe  will  be  condemned  in  the  great  day. 
That  all  wifdom  and  goodnefs  is  not  th^  prerogative  peculiar  pf  thefe 
men,  one  may  infer  from  the  character  they  give  of  their  body.  Jf  vye 
credit  the  teftimony  they  give  one  of  another,  we  mufl:  believe  in  the  ex- 
cellent Mr.  White^  the  pious  Dr,  Hartly,  and  the  honeft  Mr.  Whifton  : 
but  the  rear  of  this  little  army  is  not  fo  refpedtable  as  the  front ;  for  wq 
are  told  *<  a  very  confiderable  namber  of  divines,  at  this  day,  do  not  be- 
lieve in  the  eternity  of  hell  torments,  though  they  may  not  difclofe  their 
miads  to  the  vulvar,  but /or  poiit  jc^  reafo.ns,  fuffer  jt.topar5^mong  them 


xiv  The  introdu6tcry  PREFACE. 

or  fuch  palpable  errors  and  abiurdities^  as  now  pafs  in  the  world, 
could  not  be  endured.  It  feems  requifite  to  touch  and  wind 
up  thefe  fprings  to  their  proper  tone  of  fenfibility,  that  truth 
and  error  may  be  quickly  difcerned,  and  in  fuch  force  as  the 
one  may  be  readily  received  and  the  other  rejedled.  Add  to 
this,  it  is  very  pernicious  to  the  credit  and  ufe  of  divine  reve- 
lation, to  render  the  language  of  fcripture  "  fceptical  and  un- 
certain." It  direitiy  tends  to  fcepticifm,  and  to  defeat  the 
praclical  defign  of  revelation.  For  fhould  v/e  efcape  the 
dreadful  gulph  of  fcepticifm,  yet,  if  your  principles  hang  loofe- 
ly  in  the  wavering  mind,  as  the  cloaths  upon  the  body,  they 
cannot  be  fo  realizingly  believed  as  to  effed  the  grand  pra6ti- 
cai  intention.  Wherefore,  I  have  endeavoured  to  give  the 
fenfe  of  fcripture  upon  fuch  plain  principles  of  reafon  and  fcrip.- 
ture,  as  that  truth,  fhould  carrry  it's  own  evidence  with  it  to 
faften  it :  and  to  exhibit  truth  and  error  in  fuch  plainnefs  and 
force,  as  feems  fitted  to  induce  a  belief  of  the  truth  and  imprefs 
the  influence  of  it.  Might  I  happily  fucceed,  to  iix  any  that 
are  fceptical,  fettle  the  wavering,  confirm  the  believer,  fuccour 
the  endangered,  and  throw  out  any  thoughts  that  any  of  our 
opponents  may  improve  upon  for  their  convi6licn  and  recove- 
ry from  what  I  am  fully  perfuaded  to  be  very  dangerous  error, 
I  fhould  account  it  am^ong  the  choicefl  bleiTings  of  my  life. 

It  is  common  for  erroriils,  and  our  opponents  in  parcicular, 
to  deal  much  in  the  moft  difficult  parts  of  fcripture  :  here  arc 
their  flrong  holds— the  current  do6trine  of  revelation  is  dired:- 
ly  againft  them.  But  in  thefe,  and  all  others  confidered,  I  am 
fatisfied  I  have  given  the  genuine  fenfe  intended  in  the  facred 
texts.     If  it  prove  fatisfaftory,  it  will  give  m.e  pleafure  :  if  it 

fails 

that  they  do  believe  it."  P-  354-  One  would  imagine  thefe  political 
ones,  who  for  their  bread  pafs  through  the  world  under  a  mafked  faith,  ar« 
210  better  than  they  fhould  be  ;— that  fach  evil  fuggeftions  thrown  out  up- 
on the  chrillian  miniftry,  is  rather  unfriendly  to  the  facred  order  ;---aiid 
their  mag;nifying  their  little  band,  by  fuch  numbers  of  hidden  diiciples, 
can  add  no  great  ftrength  or  glory  to  their  caufe.  A  prophet  of  their  own, 
announces,  *'  that  modern  prudence  is  the  falfewifdom  condemned  by  our 
Saviour  ;  and  that  the  vulgar  arts  of  concealment  are  equally  unworthy 
the  fcholar,  the  divine,  and  the  chrillian.**  See  divine  glory  brought  to 
Ti^iew.    p.  19. 


The  introduaory  PREFACE.  xv 

fails,  we  fail  where  wifer  and  greater  men  have  failed  before  us. 
It  avails  but  little  to  produce  the  fentiments  of  eminent  divines 
and  other  great  and  good  writers  who  have  gone  before  us,  be- 
caufe,thofe  we  have  to  deal  with  look  down  upon  the  reft  of  the 
chriftian  world.  However,  it  m.ay  not  be  amifs  to  make  fomq 
trial  of  it.  And  I  know  of  no  celebrated  American  author  whofe 
known  ability  and  candour,  would  more  recommend  fcim  tot 
their  attentive  notice,  than  the  Rev.  Dr.  Charles  Chauncy  of 
Bofton.  I  have  accordingly  feleded  a  number  of  things  out 
of  his  writings,  in  fupport  of  the  common  conftru6lion  and 
faith.  As  one  or  two  pafTages  out  of  his  fermons  "  breaking 
of  bread  in  remembrance  of  the  dying  love  of  Chrift,  a  golpel 
inftitution  ;"  printed  in  Bofton  1772.  Several  paftages  out  of 
his  ^^  feafonable  thoughts ;"  printed  in  Bofton  17  .  But  the 
pafTages  are  chiefty  collected  out  of  his  fenrions  upon  juftifi- 
cation— the  nature  of  faith,  &c.  printed  in  Bofton  1765.  In 
thefe  fermons,  in  my  opinion,  there  is  more  found  divinity  and 
conciufive  reafoningS;,  than  in  all  the  writings  of  the  univer- 
falifts  I  have  ever  feen,  and  as  I  believe  were  ever  wrotei  If  they 
hear  him  not,  it  is  in  vain  to  hope  their  convi6tion  from  any 
other.  As  to  the  plan  of  reafoning  and  illuftrating  the  points 
in  controverfy,  purfued  in  the  following  work,  if  executed  by 
one  who  was  Inafter  of  the  fubjeft,  and  had  leifure  for  the  pur- 
pofe,  I  am  fully  fatisfied,  it  v/ould  bring  forth  the  truth  with 
the  force  of  moral  dem.onftration,  according  to  the  nature  of  the 
fubjed.  I  have  often  v/iftied,  for  the  truth's  fake,  it  had  been 
in  the  hand  of  one  of  greater  ability  and  more  leifure  ^  that  full 
juftice  might  have  been  done  to  the  fubje6l,  and  the  world 
have  had  the  benefit  of  fuch  a  demonftration.  I  prefum.e  not 
to  fay,  it  is  now  fo  executed  ;  it  was  next  to  im.poffible,  amidft 
my  avocations  and  embarrafTments,  by  the  uncommon  general 
ftcknefs  that  hath  prevailed  here  for  the  two  laft  years,  and 
continual  ficknefs  in  my  own  family.  This  may  have  fom.e 
weight  with  the  candid  reader,  to  excufe  the  inaccuracies  and 
imperfedtions  he  may  difcern  in  this  work. 

Had  1  feen  the  trcatife  remarked  upon  in  the  third  part,  be- 
fore I  wrote  the  others^  it  would  have  produced  fome  akeratL.- 

ons 


xvi  The  introductory  PREFACE. 

ons,  fo  as  tx)  have  prevented  fome  repetitions  that  become  now 
unavoidable,  without  detriment  to  the  fubjedl.  Other  altera- 
tions^ I  am  fenfible,  might  be  made  for  the  better.  The  argu- 
ments, in  fome  places,  might  be  enforced  ;  and  in  others,  new 
arguments,  perhaps  as  forcible  with  the  reader,  might  be  added. 
But  in  my  fituation,  I  cannot  take  the  trouble  of  tranfcribing 
and  altering  :  the  world  muft  have  it  as  it  is,  or  not  at  all  in 
proper  feafon. 

.  I  have  endeavoured  to  take  up  the  fcheme  and  fentiments 
of  the  author  truly,  and  to  reply  to  his  arguments  in  their  force  j 
and  to  confider  every  text  and  argument  which  appeared  fo 
weighty  as  materially  to  eited  the  controverfy  j  not  troubling 
myfelf  or  the  reader  with  others.  If  any  are  omitted  the  rea- 
der m.ay  judge  weighty,  they  either  efcaped  my  notice,  or  were 
thought  to  be  immaterial,  or  not  difficult  to  a  reader  of  com- 
mon good  judgment. 

I  read  this  treatife  with  candour,  in  this  fenfe,  viz.  withouj 
any  difpofitioii  to  find  needlefs  fauk,  or  in  matters  of  little 
confequence ;  but  I  confefs  I  had  no  expectation  of  being  con- 
vinced by  his  arguments.  A  rule  of  judging  of  doSrines 
founded  in  reafon  and  revelation,  which  I  have  long  ufed,  for- 
bids fuch  an  expedation.  The  rule  is  this  :  "  A  doctrine  that 
in  the  very  face  of  it  carries  deilrudlion  to  the  m.oral  charader 
and  governm.entof  God,  or  to  natural  and  revealed  religion,  or 
to  the  character  of  our  Saviour,  cannot  be  from  God.'*  This 
rule  is  grounded  on  this  evident  reafon  :  we  have  ftronger  evi- 
dence in  fupport  of  thefe,  than  we  have  of  a  contrary  do6lrine. 
And  the  fpirit  and  force  of  this  rule,  whereby  to  judge  of  and 
reject  fuch  manifeft  error  without  hefitation,  is  given  by  Mo- 
fes,  Deut.  13th  chapter.  Let  a  dodrine  that  hath  this  cha- 
racter written  in  the  face  of  it,  com.e  recommended  to  us  with 
ever  fo  much  plaufibility  of  iearningj,  criticifiTi,  philofophy,  me- 
taphyficks,  pretenfions  of  good,  feeming  force  of  argument,  or 
pretenfions  of  miracles  itfelf,  we  are  inflantly  to  rejedt  it  without 
hefitadon  ;  whether  we  can  fee  through  the  fophiftry  and  fal^ 
licy  of  it*s  fupport  or  not.  This  author  fays  true,  "  it  is  im- 
pofilbie  that  fliould  come  from  God  which  is  unworthy 


The  introduabfy  PREFACE.  xvii 

of  him  :'*  although  he  wrongly  applies  it.  p.  361.  Now, 
thi3  impleaded  do6lrinc,  carries  this  charadler  of  falfhood  in 
the  very  face  of  it  ;  and  in  the  conftru61:ion  given  to  facred 
texts  to  fupport  it.  "  That  the  wicked  fliould  be  as  happy  as 
the  righteous  in  final  iflue,  in  a  flate  of  final  retribution,  is  de- 
ftru^lion  to  the  moral  charadler  and  government  of  God." 
Every  trace  of  wifdom,  holinefs,  juflice,  truth  and  goodnefs  in 
chara6t:er  and  government,  is  deftroyed  in  fuch  a  do6trine. 
There  is  no  government-— it  is  abfolutc  confufion  where  good 
and  bad  fare  alike  in  final  ifllie.  And  the  fcripture  is  in  no- 
thing more  plain  and  decifive,  than  that,  in  final  ifTue,  "  it 
lliall  go  well  with  the  righteous,  and  ill  with  the  wicked.'* 
Again,  it  is  deftrudion  to  natural  and  revealed  religion,  by 
deftroying  the  principles  and  motives  whereby  only  it  can  be 
fupported,  viz.  rewards  and  punifhments,  rendered  in  final  if- 
fue,  according  to  charadters  formed  in  a  ftate  of  trial.  Take 
away  this  inforcement,  and  affign  one  end  to  the  whole  human 
race,  whatever  their  chara6lers  be,  whether  univerfal,  annihi^ 
lation,  or  univerfal  happinefs,  all  idea  of  rational  government, 
and  all  rational  fupport  of  religion,  natural  and  revealed,  are 
no  more.  If  you  teach  itlen,  that  God  will  not  finally  deter- 
mine their  ftate  by  "  the  terms  of  life  and  death"  he  hath  ap- 
pointed to  them  in  this  world,  what  is  there  left  to  inforce  obe- 
dience ?  Further,  our  Saviour  hath  given  us  a  copy  of  the  {tn-- 
tence  he  will  pronounce  upon  the  righteous  and  wicked  in  the 
laft  day,  to  fix  our  faith,  and  form  our  hearts  and  lives  by  it. 
Now,  to  fuppofe  he  hath  given  it  in  fuch  ambiguity,  that  we 
can  never  be  certain  of  the  true  meaning  of  it,  and  what  we 
are  to  believe ;— in  fuch  ambiguity  as  is  moft  likely  to  be 
miftaken,  fo  that,  perhaps,  ninety-nine  of  a  hundred,  in  all 
ages,  have  in  fad  miftaken  it  ;-— in  fuch  ambiguit}^  that  die 
true  meaning,  viz.  "  an  age  of  happinefs  and  punifhrnent^*"^ 
hath  never  been  hit  upon  for  m.ore  than  feventeen  hundred 
years  after  it  was  delivered  to  the  world  :—- -I  fay,  to  fuppoie 
this,  is  abfolute  deftrudion  to  the  charader  of  Chrift,  as  a  pro- 
phet and  judge.  For  no  wife  teacher  would  attempt  to  fix 
the  faith  of  his  hearers  j  and  no  wife  judge  would  deliver  a  ca- 
pital 


xviii  The  introduftor/  PREFACE, 


\ 


pital  fentence  with  fiich  amazing  ambiguity^  as  that  it  might  be 
feventeen  hundred  years  before  any  one  would  underitand  and 
be  able  to  fix  the  {(tnic  of  it.  It  is  infiniteiyunworthy  of  the  great 
prophet,  light  andjudge  of  the  \Vorld  to  do  it.  We  know, 
therefore,  previous  to  critical  examination,  that  all  their  learn- 
ed labour  to  render  this  fentence  fceptical  and  ambiguous,  to- 
gether with  their  corifcrudiort  itfelf^  mufi  be  abfolutely  wrong ; 
whether  we  can  difcover  the  error  and  fophiftry  of  it  or  not. 
We  know,  from,  the  nature  of  thefubjedl,  the  fentence  is  given 
without  ambiguity,  in  fuch  decifive  words  and  mianner,  as  was 
eafy  and  certain  to  be  underftood  in  that  day.  And  it  would 
have  remained  without  ambiguity  to  this  day,  but  for  the  iil- 
judged  and  ill-concerted  lab£)urs  of  fom^e  learned  men.  Cer-^ 
tainiy,  I  can  no  more  believe  in  a  conftrudion  which  deilroys 
the  chara6i;er  of  our  Saviour,  as  a  prophet  and  judge,  than  I 
can  in  infidelity  or  atheifm  itfelf.  This  is  a  rule  of  judging  of 
do&ines  that  is  feif-evidently  right.  And  it  ought  to  be  the 
llrong  hold  of  common  chriftians,  who  are  unable  to  fee  thro' 
fubtle,  fophiftical  reafonings  in  fupport  of  do6t/ines  obviouily 
deitru6t:ive  of  the  charafler  of  God,  and  of  our  Saviour,  and  of 
the  divine  government,  and  fabverfive  of  ^^  the  faith  once  deli- 
vered to  the  faints."  But  it  is  the  bufinefs  of  thofe  *^  who  are  fer 
for  the  defence  of  the  gofpel"  to  endeavour  to  detedlthe  error  of 
their  criticifms,  and  of  their  rules  of  conftrudtion,  with  the  falla- 
cy of  their  reafonings :  and  bring  to  view  fuch  plain  decifive  rules 
of  true  confcru6tion,  as  to  fix  and  fettle  us  firmly  '^  in  the  faith 
once  delivered  to  the  faints."  This  is  attempted  in  the  follow- 
ing work,  with  what  fuccefs  is  left  with  the  reader  to  judge. 

In  fine,  I  have  nothing  more  at  heart,  than  that  both  readers 
and  writers  may  be  thoroughly  led  into  the  truth  as  it  is  in 
Chrift  ;  and  miay,  by  the  grace  of  God,  be  form.ed  to  a  prefent 
choice  of  that  good  part  in  Chrifl  which  will  never  be  taken 
away  :  that  v/e  perifh  not  in  the  perdition  of  the  ungodly  in  the 
great  day;  but  m^ay  then,  vs^ith  the  redeemed  and  fandlified  of 
tnis  world,  inherit  that  kingdom  prepared  for  them  before  the 
foundation  of  the  world.  July  9,  1 7  S 5 . 

The 


The  everlafting  Piinifliment  of  the  Ungodly-, 
illuftrated,  &c. 


iP  A  R  T     L 

.^I'^^r^^^i^NSlNUATtNG  arguments  are  ^pt  to  captivate 
fe  .  ^  and  infnare  eafy,  unthinking  minds^  by  their  plau- 
^  ^  ^  fibiiity,  without  examination^  which  renders  it 
^J^rsJ^^S  needful  to  pay  fome  attention  to  them.  The  de- 
fign  of  this  part  is  to  confider  and  refute  the  moft  plaufible 
upon  this  fubje6t. 

The  firft  foothing,  infinuating  argument  to  induce  credit  to 
the  doftrine  of  the  falvation  of  all  men,  is  the  antiquity  of  it. 
It  is  faid  to  be  no  novel  dodtrine,  but  was  received  by  two  men 
of  note,  Origen  and  Clemens,  of  Alexandria,  in  the  latter  end 
of  the  fecond  century.*  Not  to  controvert  the  truth  of  the 
fad,  which  however  is  difputed,  I  obferve  upon  this  ftating,  it 
hath  clearly  no  claim  to  our  belief  as  a  fcripture  dodlrine 
taught  and  received  by  the  church  of  God  from  the  apoftles ; 
becaufe  it  is  a  century  too  late  ;  after  the  apoftles  were  all  dead* 
In  this  ftating,  it  is  conceded,  the  prophets  and  Jewifti  church, 
the  apoftles  and  the  chriftian  church,  knew  nothing  of  this  doc- 
trine as  of  God  >  it  made  its  iirft  appearance  in  the  world  under 
that  pretence  with  thefe  two  men  5  which  is  the  truth  of 
fad  :  wherefore,  it  ought  to  be  rejected  by  us  as  afpurious  in- 

B  novatioa 

*  S«c  px-cface  to  the  pamphlet.  Salvation  for  all  Men, 


(       2      ) 

novation  and  corniptlon,  brought  forth  in  a  degenerate  age  like 
ours.  This  argument,  inftead  of  force  to  induce  our  belief, 
carries  a  refutation  and  condemnation  of  the  dodtrine  in  it.  In 
our  turn,  we  give  one  ftating  of  the  antiquity  of  it  more  deci- 
five.  We  aver  it  the  firft  and  moil  ruinous  error  ever  broach-^ 
cd  in  the  world,  and  reft  the  proof  on  Gen.  3.  i  to  the  6. 
*'  And  the  ferpent  faid  unto  the  woman,  ye  fhall  not  furely  die ; 
for  God  doth  know,  that  in  the  day  that  ye  eat  thereof,  then 
your  eyes  fhall  be  opened  ;  and  ye  fhall  be  as  Gods  knowing 
good  and  evil."  v.  4  and  5.  The  do6lrine  is  obvioufly  the 
fame  in  both  parts  of  it,  viz.  a  full  denial  that  mankind  fhouid 
fuffer  the  death  in  the  threatning— the  full  wages  of  fin—- 1. 
"  yc  Ihall  not  furely  die"— with  as  full  a  promife  and  afTuring 
declaration  (difobedience  notwithftanding)  they  fhouid  be 
tranfcendently  happy,  "  as  Gods,  knowing  good  and  evil." 
The  fame  fubtil  infinuation  of  incredibility,  as  well  as  full  de- 
nial of  the  truth  and  threatning  of  God,  is  ufed  to  introduce 
both  fchemes  into  the  world.  The  old  ferpent  v/ell  knew  the 
firm  belief  of  the  threatning  muft  firft  be  fubverted  before  he 
could  bring  on  feducftion  and  difobedience.  He  firft  addref- 
fes  the  ftrong  infinuation  of  incredibility,  to  unhinge  the  mind 
and  fhake  the  foundation  of  faith  ;  then  follows  it  with  a  full 
audacious  denial  to  overthrow  it :  "  And  he  faid  unto  the  wo- 
man, yea,  hath  God  faid,  ye  fhall  not  eat  of  every  tree  of  the 
garden  ?"  v.  i.  A  ftartling  queftion.  Can  fuch  a  prohibition 
come  from  a  God  all  goodnefs  ?  and  inforced  too  with  fuch 
an  awful  penalty  as  death,  an  eternal  exclufion  from  life  and 
bleffednefs  ?  It  exceeds  all  belief.  Infinuation  having  done 
its  work,  gained  attention  :  he  follows  it  with  a  full  denial; 
"  Ye  fiiall  not  furely  die."  In  this  we  have  the  ftrength  of 
the  whole  caufc,  in  both  fchemes.  For  this  infinuation  and 
argument  of  incredibility,  may  alike  be  inforced  with  the  very 
fame  arguments  and  way  of  arguing,  in  both  fchemes.  The 
fame  obje6t ions  of  incredibility  are  as  full  againft  the  firft 
threatning  as  the  reft,  in  the  book  of  God.  It  may  be  faid  and 
argued,  that  fuch  a  tremendous  threatning  as  death  fhouid  ever 
be  executed  "  exceeds  all  belief  i"  becaufe  man,  a  finite  crea- 
ture, cannot  commit  a  fin  of  fuch  infinite  ill  demerit,  as  to  de- 

ferve 


(    3    ) 

fcrve  an  eternal  cxclufion  from  life  and  bleffednefs.  That  the 
tranfgrefTion  of  a  moment  cannot  amount  to  fuch  an  eternal 
forfeiture  and  punifhment.  That  one  tranfgreflion,  **  in  eat- 
ing of  the  forbidden  fruit,"  ihould  incur  death  upon  the  firft  pa- 
rents, and  fubje6b  millions  of  millions  of  his  offspring  to  fin, 
and  to  calamity  and  death,  to. reign  for  ages  and  to  the  end  of 
the  world,  exceeds  comprehenfion  and  belief.  It  may  be  ob- 
jected to  be  inconfiltent  with  divine  benevolence— a  God 
all  goodnefs— with  the  end  of  creation— the  happinefs  of 
the  creature  :  and  it  may  be  as  ftrongly  urged  on  the  one 
fcheme  as  the  other,  that  God's  plan  is  an  univerfal  plan  -,  uni- 
verfal  good,  univerfal  happinefs,  and  the  rich  abounding  pro- 
vifion  in  creation  for  man  and  beaft,  might  be  adduced  as  proof 
of  it.  Moreover,  the  argument  for  the  everiafting  happinefs 
of  all  men,  in  their  way  of  arguing,  is  alike  forcible  from  "the 
tree  of  life"  as  from  the  mediator  and  atonement.  God  made 
provifion  of  eternal  life  for  man,  of  which  he  gave  an  afTuring 
pledge  "  in  the  tree  of  life;"  and  none  can  doubt  it  all-fufficient. 
The  provifion  is  made  for  man,  (i.  e.)  as  they  argue,  for  "  all 
men  :"  all  that  com.e  under  the  denomination  of  men,  (land  in 
the  fame  near  and  tender  relation,  and  have  intereft  in  God  as 
their  common  father ;  fo  that  all  are  under  an  equally  gra- 
cious council  and  defign  of  eternal  life.  It  is  then  a  pledge  of 
eternal  life,  for  m.an,  i.  e.  all  men,  the  whole  world,  and  will 
admit'of  no  clippings,  diftin6tions,  or  exceptions  of  eleCb  or 
non-eled,  Jew  or  Gentile,  innocentor  difobedient,  faint  or  fin- 
ner  ;  and  the  conclufion  is  clear,  if  the  provifion  and  pledge  be 
for  all,  allfhall  eventually  enjoy  eternal  life :  for  if  he  hath 
made  fuch  provifion,  he  is  dsfiraus  of  their  everlailing  felicity  ; 
and  it  muft  follow  that,  they  Ihall  attain  it.  What  fhould  hin- 
der it  ?  Our  wifhes  may  be  fruftrated,  but  God  cannot  be  dif- 
^pointed.  It  is  annihilating  his.  omnipotence  to  fay  he  can- 
not effed  it,  if  he  defires  it.  It  is  inconceivable  that  any  Ihould 
perilh  everlaftingly.  "  His  infinite  wifdom,  power  and  good- 
pefs  forbid  fuch  a  difhonourable  fiippofition,"  If  he  defires 
it,  he  wills  it ;.  and  his  will  is  ^*  efHc^cious,  uncontroulable, 
^d  irriliftable."     Yea,  his  will  and  work  is  one  ;*  it  is  as  al- 

B  a        .  ready    ^ 

*  Salvation  for  aU  men,  p.  6,  7.  Jbid  p.  6.  and  Divine  Glory  in  thot 
Salvation  of  all  men^,  p.  7,  8,  9, 


(    4    ) 

ready  done  j  and  wc  nnay  anticipate  &xt  great  cvcm,  2ind  con-* 
gratulate  all  mankind  upon  their  future  profped^— univerfalj, 
evcrlafting  happinefs.  The  argument  runs  alike  eafy,  fmooth;, 
and  forcible  upon  both  fchemes.  And  it  is  of  importance  to 
remark,  the  fame  foundation  error  doth  attend  both  fchemes^ 
and  ruins  all  their  argunnents  in  fupport  of  them,  viz.  Tha^ 
this  promile  and  aiTurance  of  life,  is  held  out  in  both^  not  only 
in  difconnecftion  with,  but  in  direft  oppofition  to  the  terms  of 
life  appointed  of  God  to  men  in  this  life.  The  appoLnted  terms 
of  life  in  this  world  are  excluded  and  ht  aiidc  in  both  fchemes ; 
whereas,  in  the  conflitution  of  innocency,  our  firft  parents 
could  have  no  hope  of  this  eternal  life  provided  and  pledged  in 
the  tree  of  life,  but  upon  their  forbearance  to  eat  of  the  forbid- 
den fruit  and  finilhed  obedience  %  confequently,  upon  tranf- 
gre(Bon,they  were  (this  provifion  and  pledge  notwithftanding) 
forever  cut  off  from  all  hope  of  eternal  life  by  that  conflitution  j 
and  were  accordingly  drove  out'of  the  garden  of  Eden,  and  a  fra- 
ming fword  placed  to  guard  againft  all  accefs  to.  the  tree  of  life. 
So  the  conflitution  of  grace  gives  no  hope  to  periihing  fmners, 
but  in  compliance  with  thegofpel  terms  of  life  in  this  world:  ancj 
thofe  who  negledl  the  great  falvation,live  and  die  in  fin  and  im- 
penitency,  are  as  effe<5lually  cut  off  all  hope  of  falvation,  by  this 
conflitution  (the  all-fufiiciency  ofthe  mediation  and  atonement 
ot^'Chrifl  notwithflanding)  as  our  firfl: parents  were  by  tranfgrclTi- 
en  under  that  conflitution.  They  cannot  be  faved  by  this  con- 
:ftitution  of  grace  or  any  other,  becaufe  to  them  "  there  remains 
no  more  facrifice  for  fins."  To  fay  the  condemned  in  the  day  of 
judgment,  as  workers  of  iniquity,  are  yet  within  the  plan  of 
iriercy,  and  Diall  finally  be  faved,  is  to  fet  up  an  abfurd  oppoii- 
tion  between  the  plan  of  mercy  and  the  revealed  conflitution  of 
mercy,  in  the  neceffary  and  efTential  terms  of  it,  as  publifhed 
to  the  world  by  our  Saviour  :knd  his  apoflles.  Which  leads  t^ 
;another  remark  :  The  fame  objedions  lie  againfl  both  fchemes, 
with  this  difference  only  y  they  are  greater,  ftronger,  and  fom€ 
more  againfl  that  of  the  univerfalifls.  The  impoffibility  of 
falvation  to  the  finally  difobedient  by  gofpel  conflitution— 
from  the  truth  and  immutability  of  Go4— tlie  eflablifhed  terms 
of  life  in  it— the  infallibility  of  the  promifes  and  thrcatnings — 

and 


(     5    ) 

and  from  the  cliarader  and  government  of  God,  &c.  is  aJiiko 
clear,  as  that  after  tranfgrcfllon  our  firft  parents  could  never  ol>^ 
tain  eternal  life  by  the  confticution  of  innocency ,  Surely  th$ 
ftatutes  and  declarations  that  exclude  them  the  kingdom  of 
Cod  and  eternal  life,  and  confign  tl^m  to  everlaj^ng  dcilruc- 
ticn,  are  in  as  clear,  ftrong,  and  prei^mrory  te.nns  as  the  firft 
threarning,  and  often  repeatt'd,  and  with  this  obfervable  differ-* 
ence  -,  there  v/as  nothing  in  thatconftitution  to  render  it  incon-* 
fiftent  or  impofTible,  but  that  mankind  (aUhough  forever  cut 
off  by  that)  might  yet  have  eterrul  life  through  a  mediator  and 
atonement,  by  another,  the  conftitution  of  grace  now  eilablilh-* 
cd.  But  this  door  of  hope  is  fhut  to  the  finally  impenitent  i 
inairnuch  as  *^  Chrift  will  profit  them  nothing**,  "  and  to  them 
thei'e  is  no  more  facrifice  for  fin,"  And  we  have  the  ftrongcft 
afTurance  we  can  have^^  that  the  word  of  this  conftitution  will 
not  give  place  to  another,  but  "  abide  in  full  force  forever/' 
Again,  the  fame  deluding  artifice  ''a  pretence  of  greater  good 
and  ad  vantage"  attends  bo^h  fchcmes,  they  difplay  their  advan- 
tages in  ftrong  aflerdons  and  colourings,  *  Iwt  wi^h  all  theii^ 
art  and  oratory,  they  cannot  difplay  them  beyond  that  '^ye  fhall 
be  as  Gods,  knowing  good  and  evil,"  tranfcendenrly  knowing 
and  immortally  happy.  No  doubt,  the  indulgence  of  pretens 
^petite,  with  the  profpedt  of  fo  great  an  advance  of  happinefs, 
haa  great  force  ^^  as  the  greater  good"  upon  the  deluded  ima- 
gination of  the  woman,  *'  when  fhe  faw  that  the  tree  was  good 
for  food,  and  that  it  was  pleaiant  to  the  eyes,  and  a  tree  to  be 
defired  to  make  one  wife,  and  took  cf  the  fruit  thereof  and  did 
eat,  &e."  f  and  to  a  deluded  imagination  error  is  woat  to  ap- 
pear more  fpecious  and  taking  than  the  tn^th  erf*  God.  gut  to^ 
pals  this  artifice  without  running  the  pacalkl  of  the  two  fchemes 
in  it  further,  I  proceed  to  a  more  important  remark,  viz.  both 
doctrines  have  the  fame  ruinous-,  rtioft  fatal  tendency.  They 
tend  to  confound  the  nature  of  diings — th^  great  and  efTential 
difference  between  virtue  and  vice,  holindi  and  un ;  to  annui 
the  difhindion  of  character  between  the  righteous  and  the* 
wicked,  or  render  it  finall  and  unimportant  in  this  world  ;  to 
mifreprefent  the  charadter  of  God,  and  exclude  all  jufl  ideas  of 
his  moral  government  s  and  particularly  of  the  grease  dodlrine 

Qt 
•  Salvatioa  for  aliment  p.  2.     f  Gen.  3,  6, 


(    6     ) 

of  future  rewards  and  punilhments  as  taught  by  reafon  and 
the  revelation  of  God.  They  tend  entirely  to  defeat  the  de- 
fign  of  his  thneatnings  in  this  world,  to  reftrain  from  wicked- 
nefs,  or  to  engage  men  to  repentance  and  life.  For  if  they 
ihall  never  be  executed  fo  as  to  exclude  them  everlafting  life, 
where  is  the  terror  of  them  ?..  v/here  the  energy  of  them  in  the 
hearts  of  men  tofupport  the  law,  authority  and  government  of 
God  over  them  ?  The  dodtrine  in  its  dire6l  tendency  operates 
difregard  to  the  divine  authority  and  laws— to  the  gofpel 
terms  of  life-^-and  to  all  obedience  in  this  prefent  life  ;  be- 
caufe  it  is  all  unnccelTary  to  their  enjoyment  of  eternal  life  : 
This  is  as  fure  to  them,  upon  a  foundation  that  cannot  fail,  be 
they  ever  fo  wicked,  as  though  ever  fo  holy  and  good  -,  though 
not  lo  foon.*     Therefore,  as  furely  as  the  threatnings  of  God 

will 

*  In  fcripture  it  is  preremptorily  declared,  **  he  that  believeth  not 
fhall  not  fee  life,  but  the  wrath  of  God  abideth  on  him  ;**  "  that  the  un- 
righteous, &c.  fhall  no:  inherit  the  kingdom  of  God :"  now  to  fay  thefe 
Unbelieving,  unrighteous  ones  (hall  fee  life  and  inherit  the  kingdom  of 
God- -that  they  are  brought  into  the  world  expectants  of  a  blefTed  immor- 
tality upon  a  foundation  that  will  not  dilappoint  them,  §  is  clearly  to  fet  up 
a  dodlrine  direftly  oppofite  to  that  of  fcripture,  in  import,  nature,  tendency 
and  operation.  This  promiffary  one,  defeats  the  influence  and  efFeds  of  the 
threatning  ;  it  revives  and  fupports  the  hope  to  the  difobedient  the  threat- 
ning  is  defigned  to  cut  off:  it  encourages  and  imboldens  to  that  unbelief  and 
difobedience  the  threatning  is  moft  wi^lsly  defigned  and  fitted  to  prevents 
e.  g.  fuppofe  a  parent  indeavouring  to  reclaim  a  profligate  fon,  threatens 
him  he  will  abfolutcly  difinherit  him,  and  punifh  him  with  utmoft  fe verity,  if 
he  doth  not  amend  and  become  obedient  in  a  limited  time,  fay  one  year ; 
but,  while  under  this  threat,  in  the  CQurfe  of  this  difcipline,  let  him  know 
the  inheritance  was  finally  fure  to  him,  whether  reclaimed  or  not,  and  let 
him  be  everfo  profligate  during  the  whole  term— he  fhould  indeed  be  pu- 
siifhed  with  great  feverity  if  he  did  not  amend — but  as  to  the  inheritance, 
in  all  the  riches,  honours  and  pleafures  of  it,  it  was  fure  to  him  *'  upon  a 
foundation  which  would  not  difappoint  him," — what  muH  be  the  effeft  ? 
The  threatning  of  difherifon,  efpecially,  would  have  no  force:  He  would 
difpife  him  for  his  weaknefs  and  inconfiftency  :  and,  if  confcience  and  mo- 
ral fenfe  was  in  exercife,  would  abhor  him  for  an  attempt  to  rule  and  re- 
duce him  by  impofition  and  deceit.  And  fhall  men  impute  fach  a  fcheme 
of  folly  and  abomination-  to  the  infinitely  wife  and  holy  God  ?  That  be  far 
from  us.  Let  them  criticife  and  turn  as  they  will,  we  are  fure  no  fuch 
felf- repugnant,  inconfiftent,  felf-deftroying  doftrine  can  be  found  in  di- 
vine revelation.  The  gofpel  dodrine  is  a  doctrine  of  godlinefs  ;  this  of 
ungodlinefs  in  nature,  tendency  and  operation. 

§  See  Salvation  for  all  men,  p.  26. 


(    7    ) 

Will  be  executed,  fo  furely  does  it  operate  deftru£tion  to  thofe 
who  follow  the  natural  dilates  and  tendency  of  it.  To  fay 
this  dodrine  is  capajple  of  being  perverted  and  abufed  to  fin  as 
€very  other  dodtrine  may,  is  to  evade  and  difguifc  the  truth. 
It  is  the  natural  tendency  and  opperation  of  it,  as  is  evident  in 
the  fedudion  and  difobedience  of  our  firft  parents,  involving 
the  world  of  nnankind  in  fin  and  condemnation  :  for  how  was 
that  fedudion  efFeded,  but  by  a  denial  of  the  threatning,  ac- 
companied with  an  afTuring  declaration,  *^  they  Ihould  be  as 
Gods,"  tranfcendently  and  immortally  happy,  their  difobedi- 
cnce  in  this  ftate  notwithftanding.  Was  their  fedudion  then 
the  abufe  of  the  devil's  doftrine,  or  the  natural  effed  of  it,  to 
which  it  was  fitted,  and  which  he  defigned  ?  And.  if  it  was  fo 
fatal  to  innocent  minds,  will  it  be  lefs  fo  in  minds  that  are  dege- 
nerate ?  if  the  force  of  prefumiption  be  fo  great  already,  that 
(without  grounds,  and  againll  the  defign  of  it)  corrupt  men 
will  encourage  themfelves  in  fin  from  the  delay  of  punilhment : 
''  fo  that  becaufe  fentence  againft  their  evil  works  is  not  exe- 
cuted fpeedily,  therefore  the  hearts  of  the  fons  of  men  are  fully 
fet  in  them  to  do  evil,"  how  much  more  will  they  be  embol- 
dened  and  hardened  in  it  when  taught  it  never  will  be  ex- 
ecuted to  their  final  exclufion  from  eternal  life.  To  aver  their 
dodtrine  gives  no  encouragement  to  licentioufnefs,  becaufe 
'^  they  infift  a  man  will  be  miferable  while  he  is  wicked,  and 
that  he  mufi:  be  virtuous  in  order  to  be  happy,"  *  avails  not, 
while  they  maintain  with  it  that  let  them  live  and  die  ever  fo  wic- 
ked, yet  they  fh all  all  furely  turn  from  their  wickednefs,  become 
virtuous,  and  enjoy  everlafl:ing  life  in  fome  future  period.  In 
this  connexion  it  operates  no  effedlual  reftraint,  no  good  to  men 
in  this  world,  but  lulls  them  in  fecurity  in  fin.  It  operates  no 
hurt  to  the  fcheme  and  kingdom  of  the  wicked  one  :  it  h  of 
no  confequence  to  him  how  much  the  dodtrine  in  this  connex- 
ian  is  taught  and  believed,  only  as  it  ferves  the  more  to  delude 
and  harden  men  j  for  if  he  can  but  hold  them  in  fin  and  impe- 
nitency  to  death  and  the  day  of  judgment,  his  malicious  defign 
is  accomplifhed.  Let  this  aflertion  be  placed  in  its  connexi- 
on with  this  life,  where  it  ought  to  fl:and — that  men  muft  ceafe 

to 
*  Divine  Glory  in  the  Salvation  of  all  Men,  p.  15* 


(  o 

t5  be  wicked,  turn  to  God,  and  be  holy  in  this  world,  or  they 
cannot  be  faved  and  be  happy,*'  it  is  the  truth  of  God,  and  it 
¥^ill  hare  weight  and  influence  in  proporfion  to  the  firmnefs 
with  which  it  is  realizingly  believed.  But  take  away  this  ne^ 
ceffuy  of  it  in  this  life,  remove  it  to  the  invifible  world,  and 
<?onne£fe  with  it  this  afTurance  *^  all  the  wicked  of  the  earth  will 
beconne  virtuous  and  inherit  eternal  life,"  it  id  an  encourage- 
ment to  licentioulnefswith  a  witriefs,  nor  is  there  a  more  ruin- 
ous error  in  the  world.  In  one  circumftanCe  the  fchemes  dif- 
fer. They  tell  us  they  take  their  doctrine  from  the  revelation 
©f  God.  The  devil  it  feems  had  not  the  audacity  to  do  that* 
but  he  makes  a  folemn  appeal  to  the  divine  omnifcience  for 
the  truth  of  it,  in  thefe  words  ;  ^'  For  God  doth  knov/  that  in 
the  day  ye  eat  thereof,  then  your  eyes  fhail  be  opened,  and  ye 
&aii  be  a?  Gods  knowing  good  and  evil  ;*'  which  hath  like 
force  to  induce  belief. 

On  the  whole,  we  fee  an  evident  agreement  in  the  two  doc-- 
trincsy  in  the  elTentia^ ,  fubflantial  parts  of  them. — in  the  infi^ 
nuation  of  incredibility  againft  the  truth  of  God — in  the  fame 
arguments  and  way  of  arguing,  whereby  both  are  alike  fup- 
ported  and  inforeed-— in  the  fundamental  error  of  them,  which 
clifclofcth  their  fandy  foundation,  viz.  both  alike  excluding  the 
effential  terms  of  life  appointed  of  God  to  men  in  this  world, 
^nd  fetting  them  afide  as  unnecelTary  to  be  complied  v/ith  in 
this  life  to  their  attainment  of  eternal  life.  Both  are  liable  to 
the  fame  objeflions  and  refutation  by  the  declarations  and  re- 
vealed conftitution  of  God,  and  both  have  the  fame  deluding 
urtifice  of  greater  good,  and  the  fame  ruinous  and  fatal  tenden- 
cy. Now,  fmce  the  two  fchemes  have  fuch  an  evident  cor- 
refpondence  and  exact  agreement  in  the  fubftantial  parts,  prin- 
cipal lineaments  and  chara6lers  of  them,  what  may  and  rnufl 
we  inter,  but  that  they  are  fubftantially  the  fame,  and  haveun- 
cioubtedly  one  father — the  father  of  lies ;  who  our  Lord  tells 
us  "  is  a  liar  from  the  beginning  and  the  father  of  it.*'  Where- 
fore, with  much  more  truth,  jufhce  and  propriety  may  we  re- 
tort their  own  language  :  *  **  If  in  fa6t  and  event  the  wieked 
condemned  in  the  laft  judgment  to  everlafting  deftrudiion, 

fliall 

*  Salvation  for  all  Men,  p.  17. 


,      (     9     ) 

iliall  ever  be  delivered,  faved,  and  enjoy  the  felicity  of  the 
fons  of  God  in  heaven,  it  ought  to  be  honeftly  and  fairly  con- 
felled  and  owned;  that  the  plan  of  the  devil  is  effe<5lually  fup- 
ported  to  the  overthrow  of  the  gofpei  conftitution,  the  truth, 
moral  chara6ler,  and  governiriCnt  of  the  Mcft  High."  A  con- 
clufion  fo  full  of  impletyi  horror  and  impofiibility  no  chriflian 
can  endure  it  a  moment.  Therefore  the  doctrine  which  pro- 
duceth  and  IfTues  in  it,  ought  to  be  rejefted  with  the  utmoft 
abhorrence.  That  "  it  fhould  be  as  well  with  the  wicked  as 
the  righteous"  in  the  final  ifTue  of  things,  is,  at  firil  fight,  a  mod 
obnoxious,  unaccountable,  and  incredible  do6lrine.  Is  it  pof- 
fible,  when  the  fcripturc  is  fo  full,  clear,  a.bundant,  and  deci- 
five  in  point,  that  yet  no  regard  fnould  be  had  to  virtue  or  vice 
—to  chara6lers  formed  by  the  one  and  the  other,  in  this  world, 
in  final  retribution  for  eternity  ?  It  is  ftrange  men  of  difcern- 
ment  do  not  fee  this  tenet  is  fbbverfive  of  all  idea  of  wife,  ho- 
ly, righteous  and  good  government  :  fubverfive  of  the  moral 
charader  and  government  of  God,  and  deftrudive  of  the  firft 
principles  of  all  natural  and  revealed  religion.  Are  thefe  the 
blelTed  fruits  of  liberal  thinking  and  a  review' of  early  notions  ? 
The  tenet  is  fo  far  from  throwing  light  upon  fcripture,  and 
folving  knots  and  difficulties,  as  is  pretended,  that  it  fpreads 
darknefs  and  confufion  over  the  whole  revelation  of  God  and 
all  the  doftrines  of  it ;  and  over  all  the  v/orks  and  difpenfati-- 
ons  of  God  :  it  robs  us  at  once,  confequentially,  of  ail  m.orai 
diftindlions  of  virtue  and  vice  in  a<5lion  arid  chara6ler  ;  of  all 
principle  of  piety,  of  morality,  of  fociety  arid  of  humanity  as  all 
unncceifary,  inafmuch  as  thofe  that  are  abandoned  to  the  whole 
in  tliis  v/orl'd,  it  feem's,  iball  yet  have  eternal  life  finally,  as  well 
as  thofe,  who  pofTefs  and  exercife  them  to  the  befl  purpofe  in 
this  lifee  All  are  ingulphed  and  fwallowed  up  in  Mr.  Whitens 
whirlpool  rhapfody  "  of  all  things  inviroped,  encompalTed,  en- 
folded in  the  arms  and  embraces  of  eternity  lying  and  refling 
there,"  *  What  error  can  be  worfe  ?  Is  this  the  way  to  fupport 
or  to  deftroy  the  credit  and  ufe  of  the  revelation  of  God  P 

C  Another 

*  This  afTertion  is  accompanied  with  another  infinuatioR>  viz,  **  it  is 
fuperior,  more  refined  and  exalted  benevolence  that  indaceth  thc-rn  to  em- 
brace a  doctrine  which  the  myflical  Jews  cann*;  bear/'    Thii  is  the  fpi- 

rit 


(       lO      ) 

.  Another  inhmiating  argument  is,  that  the  tender  feelings 
pf  humanity,  of  fecial,  benevqjent  aiid  parental  affections  teach 
their  doctrine  credible,  and  the  commonly  received  dodrine, 
incredible*  It  is  boldly  aiTerted,  "  a  man  muft  be  loft  to  hu- 
manity that  doth  not  readily  cry  out  '^  of  their  doftrine  "  this 
is  good  news  if  true."  ||  To  inforce  their  conclufion,  the  com- 
m.on  queitions  are  addreffed  to  us.  Would  you  not  wifn  all 
men  to  be  faved  ?  fometimes.  Would  a  tender  mother  throw 
her  child  into  the  fire  or  v/ater,  to  be  deftroyed  ?  if  not,  are  not 
the  tender  feelings  of  humanity,  and  bowels  of  parental  afFedion 
as  nothing,  but  as  a  drop  to  the  ocean,  to  {he  infinite  mercies  of 
God  the  mtherof  the  fpiritsof  all  fiefli  ?  granted.  Thence  they 
infer,  that  it  is  incredible  "  that  he  fhould  punifn  the  wicked 
with  the  evcrlafting  fire  and  punifhment  prepared  for  the  devil 
and  his  angels"  and  that  all  men  fhall  be  faved.  We  reply, 
there  is  an  infinite  difparity  in  the  two  cafes,  and  their  conclu- 
fion doth  not,  cannot  follow.  As  Creator^  God  is  the  father 
of  the  fpirits  of  all  flefh  ;  but  he  is  alfo  their  moral  Governor " 
and  righteous  Judge.  In  this  chara6ler  he  reveals  himfelf  to 
us  :  and  it  was  one  of  the  firft  inftruftions  he  gave  to  man,  in 
innocency  ;  by  appointing  to  him  an  inftance  of  the  trial  of  his 
obedience,  and  inforced  it  with  the  awful  penalty  of  death.  ^4n 
the  day  that  thou  eateft  thereof,  thou  fhalt  furely  die."  So 
doth  not  the  tender  parent,  nor  focial,  humane  neighbour— they 
have  no  right  to  do  it.  Befides,  God  is  now  conducting  a  dif- 
penfation  of  rnoft  marvelous  naercy  to  men  in  this  world.  Here 
there  is  fuch  a  parity,  that  to  exalt  our  apprehenfions  of  the 
fullnefs  and  n  eenefs  of  this  mercy,  and  to  incourage  our  duty 
in  feeking  it,  there  is  the  greateft  propriety  and  force  in  our 
Saviour*s  addrefs  to  thefe  tender  feelings.  *'  If  ye  then,  being 
evil,  know  how  to  give  good  gifts  unto  your  children  ,  how 
much  more  fhall  your  heavenly  Father  give  the  Holy  Spirit  to 
them  that  afk  him  ?  §  But  we  cannot  in  the  leaft  infer,  from  all 
the  infinite  riches  of  his  grace  exhibited  in  this  difpenfation,  that 

he 
rit  that  breaths  in  Mr.  White's  relf-admiring  rapfody,  p.  3,4,  taken  in 
connexion  with  what  he  faich  of  the  myftical  Jews  and  grudging  fpirit  of 
the  world,  p.  7  ;  whereas  it  will  be  fhewn,  in  a  more  proper  place,  that 
the  highefl  and  ftrongeft  difplays  of  benevolence  ever  made  in  our  world, 
have  been  made  in  inculcating,  prelung,  and  enforcing  the  commonly  re- 
ceived doctrine.         II  Salv.  p»  2,  3.         §  Luke  II.  13. 


(  II  ) 

he  will  fliew  any  favor  ^^  to  the  vefiels  of  wrath  fitted  for  de- 
ftruclion"  when  he  fits  on  the  throne  of  judgment;,  to  render 
righteous  retribution  to  them  \  for  he  hath  told  us  exprefsly 
"  if  his  hand  take  hold  on  judgment^  he  will  render  vengeance 
to  his  enemies^  and  reward  them  that  hate  him"  and  repeatedly, 
*'  that  his  eye  fhail  not  fpare^  nor  will  he  have  pity/'  Mercy 
is  (tt  afide  and  precluded  exercife  to  them,  and  juflice  will  have 
its  courfe.  Humane,  focial  affcdions  are  implanted  in  us,  to 
ftimulate  us  to  focial  duties,  and  for  the  good  of  fociety  in  this 
world.  Parental  affe6lions  are  to  ftimulate  us  to  parental  duty, 
to  preferve,  cherifh,  feed,  cloath,  provide  for  and  bring  up  our 
children  in  the  nuruire  and  admonition  of  the  Lord.  But  the 
power  of  their  life  and  death  are  not  put  into  our  hands.  There- 
fore to  deftroy  them  without  caufe,  without  right  as  propofed 
in  the  queftion  :  againft  the  command  of  God,  the  force  of  > 
confcience,  and  all  the  indearing  ties  of  parental  arid  focial 
afFe6lions,  and  the  grand  intention  of  them,  vrould  be  mod  e- 
normous  v/ickedncfs.  No  wonder,  at  the  putting  of  the  quef- 
tion, the  heart  recoils  againft  it,  with  all  it's  force.  But  this 
concludes  nothing,  what  God  as  moral  governour  and  righteous 
judge  may  and  will  do,  in  final  judgment.  For  it  is  to  be  no- 
ted, thefe  focial  and  parental  afiedions  are  not  implanted  in  us 
as  a  rule  and  ftandard,  by  which  to  meafure  out  the  juftice  of 
God  or  man.  So  far  from  it,  that  in  judging  of  righteoufnefs 
between  man  and  man,  thefe  pafTions  muft  be  fet  afide— and  the 
biafing  exercifes  of  them,  are  exprefsly  precluded  and  forbidden 
by  the  ftatutes  of  God.  "  Thou  fhalt  not  countenance  a  poor 
man  in  his  caufe. "||  "''  Thou  fhalt  not  refped  the  perfon  of  the 
poor,  nor  honour  the  perfon  of  the  mighty  ;  but  in  righteouf- 
nefs  fhalt  thou  judge  thy  neighbour."*  And  Levi  muft  know 
neither  father  nor  mother  nor  the  dearefl  connections  in  lifa, 
when  purfuing  and  executing  righteous  judgment.  And  it  i§ 
well  known,  in  all  well-regulated  governments  in  this  world, 
interefted  judges  are  excluded  judging,  in  cafes  where  intereft- 
ed.  Now,  can  it  be  right  to  iti  up  thefe  pafTions  (fo  excluded 
as  a  rule  in  matters  of  juftice  by  the  laws  of  God  and  man)  to 
be  the  rule,  meafure  and  ftandard  whereby  to  judge  of,  to  re- 
ceive or  rejed  the  infinitely  wife  maxims  and  rules  of  everlafting 

C  2  nghteoufnefs, 

II  Exod.  23.  3.     ♦  Lev.  19.   15. 


(,    12      ) 

righteoufncisj  by  which  God  now  governs  the  world,  and  will 
finally  fettle  the  ftates  of  all  men  ?  If  this  doth  not  fully  con- 
vince and  fatisfy,  apply  this  rule  to  inftances  on  facred  record, 
and  fee  the  refult.  If  Adairi;,  the  parent  of  mankind  had  lived 
to  the  time  of  Noah,  and  feen  the  wickednefs  of  his  nume- 
rous pofterity,  and  had  it  in  his  power  j  would  he  uncommiiTi-- 
oned  of  God,  have  overwhelmed  all  the  millions  of  his  pofterity 
then  exifting  in  a  flood,  except  Noah  and  his  family  r  Surely, 
he  would  not.  Righteous  Lot  was  vexed  with  the  filthy  con- 
verfation  of  the  wicked  Sodomites  ;  if  in  his  power,  v/culd  he 
iinauthorifed  by  God,  have  burnt  up  the  cities  of  Sodom  and 
Ghomorrha  and  all  the  numerous  inhabitants  in  them,  and  tur- 
ned his  difobedient  wife  into  a  pillar  of  fait  ?  By  no  m^eans. 
Would  Abraham,  who  plead  withluch  inimitable  interceiTi- 
ons  for  them,  have  executed  fuch  deflruclion  on  them  ?  In  no 
wife.  What  is  the  conclufion  by  this  rule  ?  why,  againfl:  the 
force  of  divine  record,  that  the  old  world  never  was  drowned 
by  a  Bood,  nor  Sodom  and  Ghomorrha  confuaied  b^  fire  from' 
heaven,  as  is  reported  to  us.  '  It  exceeds  all  belief,  as  it  is  in- 
congruous with  the  tender  pafiions  and  feelings  of  human  na- 
ture, which  is  fet  up  as  the  rule  of  judging  of  the  divine  difpen- 
fations,  of  what  may  or  may  not  be  done.  God's  m^ercies  in- 
finitely exceed  that  of  thefe  good  men,  and  therefore  it  mu ft  be 
incredible  that  lie  Hiould  execute  fuch  deftrudion,  as  they 
would  not.  So  pernicious  is  this  rule  of  judging  ;  which  is 
cbndem.Red  and  reprobated  by  millions  of  inftances  in  the  di- 
vine difpenfations  in  this  world.  And  fuch  an  application  to 
the  pafTions  is  injudicious,  and  pernicious  -,  it  is  condemned  by 
the  word  and  providence  of  God— -by  the  reafon  of  man,  and 
the  good  policy  of  this  world  :  and  it  feemiS  can  ferve  no  pur^ 
pofe,  but  to  blind  the  mind  and  pervert  the  judgment  in  mat- 
ters of  the  greateil  moment,  and  in  the  end,  to  promote  the 
caui'e  of  infidelity. 

It  is  objedted,  that  the  dodtrine  of  eternal  punifnment  is  in- 
credible, as  being  inconfiftent  with  the  end  of  the  creation, 
which  is  the  happinefs  of  the  creature— inconfiftent  with  infi- 
nite benevolence  and  goodnefs,  and  infinitely  good  govern- 
ment. 

Upon  examination,  we  do  not  find  any  thing  in  fcripture  or 

reafon 


(.  13     ) 

reafon-— in  the  end  of  creation-— the  nature  of  things — the 
conflitution  of  moral  fubieds— nor  in  the  chara6ler  and  go- 
vernment of  God,  againft  this  fcripture  do6lrine  ;  but  much,, 
very  much  to  confirm  the  credibility  of  it.  Scripture  faith. 
Thou  haft  created  all  things  -,  and  for  thy  pleafure  they  are, 
and  were  created.  Rev.  4.  1 1 .  For  of  him,  and  through  him, 
and  to  him,  are  all  things  :  to  whom  be  glory  forever,  amen. 
Rom.  II.  2^.  The  Lord  hath  made  all  things  for  himfelf : 
yea,  even  the  wicked  for  the  day  of  evil.  Prov.  16.4.  Which 
fpeak  not  indifcriminate  happinefs  to  all  men,  but  the  contrary. 

It  Is  obvious  to  reafon,  that  the  work  of  creation  in  all  the 
wifdom.  and  glory  of  it,  is  a  fubordinate  means  to  the  moral 
government  of  God,  as  a  higher  end  j  and  the  natural  and 
providential  government  of  God,  is  alfo  fubordinate  and  fub- 
fervient  to  his  m.oral  government :  and  this  fubfervient  to  the 
bi'ighteft  difplay  of  the  moral  perfedions  and  glory  of  the  De- 
ity ;  and  the  higheft  fecurity  and  happinefs  of  all  his  obedient, 
moral  fubjefts,  in  an  infeparable  connexion,  as  the  ultimate  end 
of  the  whole.  This  diredtly  militates  againft  and  fubverts  their 
notion,  that  the  happinefs  of  the  creature  in  their  fenfe,  is  the 
uitimat-e  end  of  creation.  And  from  this  view  we  infer,  this 
fupreme  and  eternal  government  is,  and  will  be  fupported  by 
the  higheft  fandions  in  nature,  thofe  which  are  eternal.  Thefe 
being  apparently  the  moft  wife  and  fuitable  ;  and  thefe  only 
adequate,  to  the  infinite  importance  of  it. 

It  is  perfe6tiy  confiftent  with  the  goodnefs  of  God,  and  his 
defign  in  creation,  that  his  moral  fubjedls  fhould  be  placed  in 
a  ftate  of  dangerous  trial ;  previous  and  preparatoiy  to  the  en- 
joyment of  the  unutterable  rewards  of  his  eternal  kingdom  : 
and  that  they  fhould  be  dealt  with,  rewarded  or  punifhed,  ac- 
cording to  their  obedience  or  difobedience,  in  fuch  ftate  of  trial. 
The  conftitution  of  angels,  as  we  learn  from  the  apoftacy  and 
punifhment  of  the  fallen  angels  :  the  conftitution  of  mankind 
in  innocency  :  and  the  conftitution  of  grace,  fubfequent  to  the 
fm  of  our  fir  ft  parents— as  facls,  are  inconteftible  proofs  of  it. 
But  this,  is  totally  inconfiftent  with  their  do6trine  that  the  hap- 
pinefs of  the  creature  univerfally,  and  without  diftindlion  of 
charader,  is  the  ultimate  end  of  creation  and  the  divine  govern- 
ment, as  is  likewife  the  death  denounced  in  the  nrft  threatning 

— the 


(      14     ) 

—the  calamities^  death  and  deflrudion^  which  hath  come  upon 
millions  of  mankind  in  their  generations,  and  the  future  puniHi- 
ment,  which  they  allow  awaits  the  wicked  in  the  invifible  world. 
Thefe  inconteftible  fi6ts  do  mofl  flrongly  witnefs  and  evince, 
that  the  happinefs  of  the  creature  without  diftin6lion  of  chara- 
dier,  is  not  the  grand  object  purfued  :  for  if  it  was,  why  fuch 
dangerous  trial,  and  fuch  tremendous  puniiliment  of  fin,  in  this 
world  and  the  future  ?— -w^hy  fuch  pointed  difpenfations  of 
deilnjvilion  to  the  wicked  for  ages  of  ages,  diredly  oppofing 
and  frullrating  the  grand  intention  purfued,  if  the  happinefs  of 
the  creature  univerfally,  was  the  main  objett  of  creation  and 
divine  government  ?  yea,  why  any  (late  of  trial  appointed  ? 
why  are  not  all  on  their  creation  immediately  formed  and  con- 
firmed in  a  {late  of  immutable  and  everlafting  happinefs,  and  in 
this  way  the  grand  objedl  be  fecured,  if  this  be  the  ultimate  end 
of  creation  ?  for  what  is  the  defign  of  a  flate  of  trial  ?  or 
where  is  the  wifdom,  fitnefs  and  goodnefs  of  it,  but  for  the 
forming  of  charadlers— -difclofing  the  diilin6tion  of  them.,  and 
thereby  preparing  moral  fubjeds  for  a  flate  of  retribution  :  and 
to  illuilrate  the  divine  charadlers  and  government  in  the  highefl 
poiTible  glory— both  in  the  condu6ling  the  divine  difperJations 
to  them  in  a  flate  of  trial,  and  in  the  meet  recompences  which 
will  be  rendered  to  them,  according  to  the  good  or  evil  of  them, 
in  an  eternal  flate.  But  if  indifcriminate,  univerfal  happinefs 
to  all,  in  a  final  flate  of  retribution,  (whatever  be  their  condu6l 
and  eharadlers  formed  in  a  flate  of  trial)  be  the  grand  objed:, 
it  is  all  rendered  vain  ;  which  is  impofTible.  Wherefore,  thefe 
divine  conflitutions  of  trial,  in  their  nature  and  grand  intenti- 
on, and  the  fubfequent  difpenfations  of  God,  purfuant  to  them, 
in  the  recompences  Vv  e  know  he  hath  rendered  to  the  obedient 
and  difobedient,  are  as  facls,  inconteftible  proofs,  that  the  doc- 
trine of  the  indifcriminate,  univerfal  happinefs  of  all,  is  not  the 
obje6l  and  end  of  creation,  and  the  divine  difpenfations  :  but 
the  moral  government  of  God  in  it's  infinitely  important  con- 
ne-jcions  fore-men lioned. 

Moreover,  it  is  certainly  confiflent  with  infinite  benevolence 
and  good  government,  that  fin  and  mifery  fhould  exifl  in  the 
dominions  of  God  for  ages  of  ages  :  for  it  is  an  indifputable 
faclj  tliai:  fm  and  mifery  hath  already  exifted  in  fubjecls  paft  an- 

numeration 


(     '5     ) 

numeration  m  ^arth  aiid  hell,  for  a  very  long  period,  almpfl  fix 

thoufand  years  -,  and  that  it  will  continue  to  the  day  of  judg- 
ment ;  and  as  they  allow,  in  the  finally  difobedient,  for  ages 
of  ages  after  that  day,  God  only  knows  how  long  :  And  yet 
they  will  not,  cannot  deny  God  is  infinitely  benevolent,  and 
his  government  abfolutely  perfed.  Therefore,  their  dcdrine 
of  indifcriminate  happinefs  to  all,  as  the  end  of  creation  aad  di- 
vine government,  (lands  condemned  by  fads  open  to  all  the 
world,  to  all  the  univerfe,  in  thefe  attefbations  from  God,  ^'^  that 
verily  there  is  a  reward  for  the  righteous,  but  a  flrange  punifh- 
ment  to  the  workers  of  iniquity."  And  from  the  fame  fa6fcs 
it  is  very  evident,  that  in  the  nature  of  things,  it  is  not  incon- 
liftent  with  infinite  benevolence  and  perfedl  government,  that 
in  the  finally  difobedient,  fin  and  milery  fhould  rem.ain  and  be 
perpetuated  t'5>"all  eternity.  For  God  may  righteouHy  punifh 
fin  with  fin  in  them  :  the  fin  of  obftinacy  with  a  final  derelidi- 
on,  and  giving  up  to  hardnefs  and  utter  deilruclion,  as  he  hath 
fometimes  done  to  finners  in  this  world  ;  of  which  Pharoah  and 
others  are  inftances.  And  for  what  they  or  we  know,  the  wife 
ends  of  his  government  may  render  it  in  the  higheil.  degree  ne- 
celTary  and  important.  And  that  ideal  goodnefs  which  fup- 
pofes  it  inconfiftent,  is  evinced,  by  plain  fads,  to  be  unfcrip- 
tural  and  falfe.  There  is  no  difputing  againft  fads  which  fpeak 
in  a  language  unequivocal  and  decifive.  And  to  attempt  to 
fupport  their  vifionary  theory,  againft  fuch  plain,  immoveable, 
inconteftible  fads,  by  arguments  a  priori  or  any  others,  is  utter- 
ly vain  and  as  abfurd  as  it  would  be  for  a  man  to  attemxpt  to 
dem.olilh  a  brazen  wall  of  a  thoufand  feet  thicknefs  with  the 
breath  of  his  mouth  or  the  throw  of  a  feather  againft  it.  The 
objedion  feems  fully  overthrown  by  what  hath  been  adduced, 
and  might  be  more  fo,  by  fhewing  the  abfurd  and  pernicious 
confequences  which  would  follow,  which  I  wave  as  needlefs. 
But  to  evince  the  credibility  of  the  fcripture  dodrine  we  con- 
tend for,  many  arguments  may  be  added. 

Doth  the  Moft  High  God  fet  up  his  moral  government  and 
kingdom  to  be  the  end  and  glory  of  creation,  and  all  his  works 
to  be  a  monument  of  praife  to  him  throughout  the  univerfe  and 
to  eternity  ?  Reafon  didates  the  motives  and  fandions  to  fup- 
port iti  and  to  fecure  the  fubjedion,  obedience  and  happinefs 

of 


of  Kls  fubje6ls,  will  be  fuitable  to  his  immenfe  wifdom  2.nd  ma^ 
jefty— to  his  infinite  authority— -and  to  (o  great  and  eternal  a 
defign.  Confequentlyj  the  good  of  obedience  will  innnitely 
furpafs  what  with  truth  and  reafon  can  be  fuggeited  to  induce 
a  revolt :  And  the  evil  and  terror  of  difobedience^  be  fuch  as 
his  creatures  cannot  avoid  ;  and  ihall  infinitely  exceed  what 
the  power  of  creatures  can  inBAtt  or  threaten  with,  to  turn 
them  aiide.  So  that  unerring  truth  and  reafon  fhould  didate 
"  the  rule  of  our*  duty  and  happinefs,  under  this  infinitely  good 
government,  is  one  and  the  fame  s"  having  infinitely  more  to 
hope  or  fear  from  God,  as  obedient  or  difobedient,  than  all 
creation,  and  all  that  creatures  can  do.  Now  fuch^  precifely, 
are  the  m.otives  and  fandions, promxifes  and  threatnings,  rewards 
and  punifhments  held  forth  in  the  revelations  of  God.  And 
our  duty  urged  upon  this  ground  ;  '^  it  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  Godo"*  The  terror  and  evil  of  it 
infinitely  exceeds  that  of  all  which  creatures  can  do.  So  in  that 
addrefs  of  the  infinitely  benevolent  Saviour,  to  fecure  the  fide- 
lity of  chriitians  in  the  moil  fiery  trials  and  terrible  perfecuti- 
ons,  "  and  I  fay  unto  you,  m.y  friends,  be  not  afraid  of  them 
that  kill  the  body,  and  after  that  have  no  more  that  they  can 
do."  Here  is  the  utmoft  of  creature  power  j  but  our  Saviour 
arms  us  with  a  fear  infinitely  beyond  it ;  adding,  "  but  I  will 
forev/arn  you  whom  you  ihali  fear ;  fear  him,  which,  after  he 
hath  killed,  hath  power  to  caft  into  heiL"  §  As  Matthew  ex- 
preffes  it,  "is  able  to  deftroy  both  foul  and  body  in  hell." 
"^  I  fay  unto  you,  fear  him/'  Which  words  afcertain  the  oe- 
ftrudion  of  apoilates,  foul  and  body^  in  hell  j  or  our  Lord 
would  not  have  threatened  it :  he  was  infinitely  above  dealing 
in  vain,  fuperftitious  terrors.  If  we  confult  the  nature  of 
things,  we  find  virtue  and  vice,  holinefs  and  fin,  are  elfentially 
and  eternally  different :  the  one,  the  object  of  divine  compla- 
cency and  rev/arding  goodnefs  ;  the  other  an  objed  of  iniinite 
abhorrence  to  the  holinefs  and  j-uftlce  of  God,  and  of  his  vin- 
didive  vv  i-ath.  And  why  may  not  the  one  as  well  as  the  other, 
be  eternally  iiluftrated  accordingly,  in  the  final  retribution  of 
an  infinitely  good  and  righteous  God  ?  Yea,  why  is  it  not  ne- 
cefrary  in  a  government  abibiutely  perfect  :  Further,  rewards 

anJ     - 
*  K-b.  10,  ^i,  f  Luke,  12.  4,  5. 


(     ^7,    )        ,  ... 

and  punifhments  have  their  realbn  and  foundation  in  this  ef- 

lential  and  eternal  difference  in  the  nature  of  things,  and  in 
the  nature,  wifdom  and  end  of  governnient.  On  the  fame 
foundation,  charaders  formed  by  virtue  or  vice,  holinefs  or 
fin,  intitle  to  rewards,  or  fubjed  to  punifhment.  And  it  is 
eiTential  to  a  righteous,  perfe6l  government,  that  all  the  fub- 
ieds  of  it  be  dealt  with  according  to  their  character  and  works. 
Now,  if  vicious  crimes  and  chara6ters  doth  fubjedt  to  punifh- 
ment, it  muft  be  according  to  the  demerit  of  crimes  and  exifl- 
encc:  of  fuch  charadter  which  doth  fubjed  to  it.  Confequently 
fuppofe  the  righteous  and  the  wicked  to  exifl  with  unchanged 
charaders  to  eternity,  the  wickednefs  of  the  wicked  unatoned> 
the  offered  atonem.ent  rejected,  and  they  remain  impenitent  j 
then  it  feems  the  rewards  of  the  one  and  punifhment  of  the 
other,  rendered  on  the  ground  of  charader  and  demerit,  muil 
both  be  eternal  :  in  their  own  words  ^^  they  mufl  remain  mife- 
rable  as  long  as  they  remain  finful  j  not  only  becaufe  "  they 
are  incapable  of  relifliing  rational  happinefs,"  as  they  alledge, 
but  alfo  on  higher  grounds,  from  the  nature  of  things  they 
remain  perpetually  the  fame  objeds  of  indignation  to  the  holi- 
nefs and  juflicc  of  God  ;  and  by  the  force  of  a  righteous  fen- 
tence,  inforced  by  the  eternal  operation  of  an  infinitely  wife> 
holy,  righteous  and  good  government,-  in  way  of  retribution. 
This  evinces  there  is  no  incredij^ility  in  our  dodrine,  in  the  na- 
ture of  things,  or  which  attends  the  nature  of  the  ilibjedl.  For 
if  they  may  juflly  remain  miferablc,  and  mufl  do  fo  as  long  as 
they  remain  finful,  as  they  admit,  God's  grace  is  his  own  and 
he  may  deny  it  to  them  forever  ;  and  then,  (by  their  own  con- 
ccffion)  they  may  righteoufly  fuffer  to  eternity. 

When  we  advert  to  the  conftitution  of  the  moral  fubjedls 
of  God's  kingdom,  the  fcripture  dodrine  of  eternal  retributi- 
on flands  manifefl  to  reafon.  Our  great  Creator  and  fupreme 
Governor,  has  framed  us  to  be  governed  by  moral  laws  and 
rational  motives.  This  will  not  be  denied.  He  hath  im- 
planted in  our  nature  an  inextinguifhable  and  immortal  defire 
of  life  and  good  :  *  the  mairt-fpring  by  which  motives  have 
their  operation  and  influence.  He  hath  implanted  in  us  the 
pafTions  of  hope  and  fear,  which  are  among  the  moH  powerful 
Iprings  in  rational  minds  3  and  are  chiefly  defigned  to  fubfeive 

D  the 

*  The  fpirit  of  infpiration  addrefTcs  to  this  pafiion,  Pialm  34J  i2» 


the  great  defigns  of  his- ever) afting  kingdom.  Snrely  it  is 
highly  rational  to  fuppofe,  that  m  a  ftate  of  rriah  he  r/ould  ad- 
drefs  to  thefe  pafiionS;,  the  higheft  and  ftrongeil  motives  in  na- 
ture (eternal  life  and  eternal  death)  to  v/ind  up  'dpd  Inforce 
ihefe  fprings  of  adion,  with  ftrongeft  energy.  Thefe  motives 
appear  the  rnoii  v/ife,  fuitable  and  energetic  for  the  fupport  and 
glory  of  his  government,  and  to  fecure  the  eVerialling  holinefs 
and  happinefs  of  his  fubjeds.  On  the  other  hand,  it  is  very 
irrational  to  fjppofe,  an  addrefs  of  motives  to  thefe  paflions, 
fo  very  unequal  as  to  have  no  proportion  the  one  to  the  other, 
that  our  hopes  be  animated  with  the  profpecb  and  reward  of 
eternal  life  lo  the  obedient,  and  our  fears  awakened  only  by  a 
temporary  puniihment  to  the  moit  rebellious  and  profligate  $ 
and  then  hufned  and  lulled  with  affu ranee  (after  this  puniih- 
ment)  of  the  enjoyment  of  eternal  life.  There  is  not  the  leaft 
appearance  of  wifdom  in  fach  an  application.  It  is  alike,  but 
more  abfurd  than  it  v/ould  be  in  an  army  to  indulge  a  centincl 
to  drowf.^  on  guard,  when  occupying  a  moll  imiportant  poll, 
and  in  his  failure,  an  army^  a  kingdom  may  be  loft*  Again, 
By  nature  and  conftitution  our  fouls  are  im.mortal,  capable  of 
never-ending  happinefs  ormifery  :  and  revelation  teaches  us, 
that  at  the  refurredlion,  our  bodies  will  be  raifed  and  fitted  to 
a  ftate  of  immortality.  It  feems  very  rational,  that  the  m.o- 
tives  and  fanftions  of  the  divine^government,  Ihould  correfpond 
to  the  imimortal  nature  given  us,  and  profpefl  before  us  :  that 
they  fnould  be  of  fuch  weight,  moment  and  duration,  as  to  be 
infinitely  interefting  to  us,  and  determine  our  hippinefs  or  mi- 
fey  thr*cughout  our  endlefs  exiftence,  as  regarded  or  dilre- 
garded  by  us.  If  fuch  be  our  natures,  and  we  are  to  be  go- 
verned by  motives,  why  are  not  the  high^fl  and  ftrongeil  in 
nature,  thofe  which  are  eternal  and  moil  deeply  interefting  to 
us  throughout  our  imm.ortal  exillence,  the  wifeft  and  the  beft  ? 
Are  not  the  high  and  awful  fandions  of  eternal  rewards  and 
punifhments,  in  the  nature  of  things,  beft  fitted  to  fupport  the 
authority  and  governm.ent  of  God— to  fecure  the  innocence, 
obedience,  and  happinefs  of  his  fubje61:s  in  the  firft  inftance, 
and  under  a  difpenfation  of  m.ercy  to  inforce  and  induce  com- 
pliance with  the  terms  of  life  ?  It  feems  too  plain  to  admit 
difpute*  Why  then  fhould  the  dodrine  be  thought  incredi- 
ble ? 


(  .19     ) 

hie  i    It  is  boldly  afferted,  it  exceeds  ail  belief— but  of  this? 
we  find  no  proof,     On  this  ground  it  is  alfo  n:iaintained,  i; 
cannot  be  believed  -,  and  fo  will  have  lefs  pradical  influence 
than  their  dodlrine.     But  ftate  the  queftion  truly  and  feirly — 
That  the  do6l:rliie  of  eternal  punifhment  be  received  upon  th^ 
authority  of  God,  and  be  firmly  and  realizingiy  believed  3  i^ 
muft  have  the  great;eft  influence,  unlefs  we  admit,  that  in  the 
nature  of  things,  weak  motives  will  have  more  influence  than 
ilronger  ones  j  or  the  pra6lical  influence  of  motives  decreafe 
in  proportion  to  their  w^eight  and  importance  j  that  a  copper 
will  have  more  influence  upon  meii  than  a  thoufand  or  mil- 
lions of  pounds  -y  the  abfurdity  of  which  '^  exceeds  all  belief.'* 
Can  it  be  unfit  and  incredible,  that  the  Supreme  Governor 
of  the  univerfe  iliould  ufe  means,  motives  and  fanclions,  ths 
moil  wife  a-nd  fuitable  to  his  immenfc  wifdom  and  majeftyj  and 
which  in  the  naiure  of  things  are  belt  adapted  to  the  fupport 
^nd  glory  of  his  government,  and  good  ofhisfubje6ls,  m.eeriy 
becaufe  fome  of  his  fubiedlis  may  and  will  rebel  againfc  them, 
and  perifh  forever  ?  Who  dare  avow  it  ?     It  is  aflerted,  the 
doflrine  is  inconfiftent  with  the  infinite  benevolence  and  iner- 
cy  of  God  ;  but  without  grounds ;  for  the  mei'cy  of  God  is  not 
a  weak  paflion,  that  can  turn  afide  right  and  iuflice  -,  it  is  an 
infinite  perfe6lion,  the  exercife  of  which  can  never  interfere 
with  divine  wifdom,  truth  and  ]uflice.     Divine  juftice  is  a 
perfection  as  eiTential  in  the  divine  nature  and  character  as 
goodnefs  itfelf^  and  the  exercife  and  operation  of  it  in  govern- 
ment alike  neceffary.     The  Dr.  is  exprefs,  ''  God  is  as  jufi  as 
he  is  good."*     We  thence  infer,  in  the  nature  of  things,  an 
eternal  reign  and  full  diiplay  of  retributive  juillce  on  the  ob- 
jects of  juftice,  "  vefTels  of  wrath  fitted  for  deftruvfcion,"  m^ay 
be  as  wife,  confiftent  and  neceffary  in  the  divine  government, 
as  the  eternal  reign  and  full  difplay  of  grace  and  mercy  on  the 
objects  of  mercy,  "  veiTels  of  mercy,''- afore  prepared  unto  glo- 
ry.    Why  not  ?  Thefe  adorable  perfections,  certainly  exift  in 
perfe6t  harmony  and  highelt  glory  in' the  divine  mind  ;  they 
are  both  alike  necefiary  to  perfedt  governmient  :  their  objeds 
are  totally  and  effentially  different^  fo  that  there  can  be  no 
clafliing,  no  interference  in  their  exercife  towards  their  refpec- 
tive  objects.     The  objedts  of  final  retributive  juilice,  '^  vefiek 

D  2  oX 

*  See  his  note  in  his  fermons,  p.  41. 


(       20      ) 

of  wrath,  &c."  are  no  more  the  obje6ts  of  mercy  m  a  ftate  of 
retribution,  than  the  obje6ls  of  miercy,  "  vefiels  of  mercy,'*  are, 
at  the  fame  timie,  objects  of  punitive  juilice.  There  is  there- 
fore, no  incredibility  in  the  fcripture  dodrine  of  the  future  pii- 
nifhment,  in  the  nature  of  things,  or  deducible  from,  the  cha- 
ra6ter  and  perfections  of  God.  That  ideal  goodnefs,  which 
fuppofes  a  difficulty  and  interference,  is  faife,  imaginary,  irra- 
tional and  unfcriptural,  and  belongs  not,  in  truth,  to  God. 
The  fame  revelation  which  teacheth  us  *^*  he  is  the  rewarder  of 
them  that  diligently  feek  him,"  afTures  us  as  peremptorily, 
'*  that  to  him  vengeance  belongeth,  and  that  he  will  repay  it 
to  the  difobedient." 

This  fcripture  do6trine,  coincides  and  agrees  intirely  with 
our  befl  conceptions  of  a  wife,  good  and  perfe6l  government. 
In  the  13th  chapter  to  the  Romans,  Paul  fuggefts  to  us  the 
true  idea  of  good  government,  as  '^  ordained  for  good,  to  be  a 
terror  to  evil  doers,  and  a  praife  to  them  wlio  do  well :"  not  to 
give  equal  and  undillinguifhed  happinefs  to  all,  good  and  bad  ; 
which  is  dire6lly  contrary  to  the  idea  of  good  government  fug- 
gcfted  by  him.  Can  v/e  conceive  a  government  infinitely 
good  upon  this  apoflolick  plan,  v/ithout  infinite  fecurity  and 
prote6tion,  accom.panied  with  eternal  rewards  to  them  who  do 
well  ?  and  eternal  terror  and  punifnment  to  the  irreconcilable 
enemies  of  it  ?  The  goodnefs  of  government  (conftitutionally 
confidered)  very  mjjch  confifts  in  the  v/ifdom,  goodnefs  and 
excellency  of  its  laws  and  inflitutions,  in  an  infeparable  con- 
ne6lion  with  the  wifdom  and  weight  of  its  fandlions.  In  the 
fupreme  government  of  God,  in  all  other  refpefe  infinite  in 
goodnefs,  we  rationally  look  for  the  moff:  weighty  and  ftrong- 
efc  fanclions  in  nature,  as  beft  adapted  for  the  greateil  good  of 
government  and  the  fub'jcdls  of  it.  In  proportion  to  the  wif- 
dom and  weight  of  the  fanftions,  is  the  goodnefs  of  govern- 
ment. Wherefore  eternal  fanftions  are  fo  far  from  militating 
againfb  the  goodnefs  of  the  divine  government,  that  they  are  ne- 
cefTary  to  render  it  perfecl  in  goodnefs,  and  are  clear  illuftrati- 
ons  of  infinite  wifdom  and  goodnefs. 

Laws  are  elTential  to  government,  and  fanctions  effen- 
tial  to  laws  ;  without  which  they  are  not  cloathed  with  the  na- 
ture, nor  veiled  with  the  energy  of  laws  3  but  fink  down  into 

fimple 


fimplc  rules  of  right  and  wrong.  And  realon  didates  that 
the  fan6i:ions  Ihould  be  proportionate  to  the  wifdom,  goodnefs 
and  importance  of  the  laws  and  government.  Confequently, 
in  the  government  of  the  Moil  High,  infinitely  perfed  and 
eternally  important,  where  the  honour  of  the  Great  King  Eter- 
nal, and  the  higheft  interefts  of  innumerable  millions  of  fubjeds 
to  eternity  are  concerned  and  to  be  fccured,  the  fandlions  muft 
be  the  higheil  and  moft  energetick  in  nature :  "  eternal  life  and 
eternal  death.'*  This  doctrine  is  fo  interefling,  that  we  can 
have  no  conception  of  a  government  infinitely  good  and  per- 
fedl,  without  it.  We  can  have  no  idea  of  fuch  a  government 
without  retribution  ;  nor  without  a  full,  final  difplay  of  ever- 
lading  happinefs  (remunerative  or  punitive,  or  both,  accord- 
ing to  the  fixed  character  and  works  of  the  immortal  fubjedts 
of  it)  in  a  ftate  of  retribution  :  it  being  a  firil  didate  of  rea- 
fon,  that  the  throne  and  kingdom  of  God  will  be  upheld  with 
everlafting  righteoufnefs  and  goodnefs.  Neither  can  we  have 
conception  of  fuch  a  government,  where  the  higheft  and  ftrong- 
eft  motives  and  fan6lions  in  nature  are  not  employed  in  it.  It 
is  in  thefe  we  fee  and  read  the  infinite  wifdom,  care  and  bene- 
volence of  God  to  his  fubjecls,  employing  the  ftrongeft  mo- 
tives in  nature  to  effedl  and  fecure  their  fubjedtion,  obedience 
and  life,  v/hile  he  addrelTeth  us  with  eternal  life  and  eternal 
death,  and  that  with  an  amazing  Pathos — "  turn  and  live  ; 
turn  ye,  turn  ye,  why  will  you  die  ?"  But  where  could  we  fee 
his  wifdom  and  care  for  the  honour  of  his  immenfe  majefty 
and  authority,  the  dignity  of  his  government,  and  glory  of  his 
everlafting  kingdom,  if  unfupported  with  fandions,  the  high- 
eft, ftrongeft  and  moft  energetick  in  nature  i.  e.  eternal  r  Nor 
is  fuch  a  perfed  government  conceivable,  where  provifion  is 
not  made  in  the  conftitution  of  it,  for  the  eternal  exclufion  and 
excifion  of  all  the  incurable  and  implacable  enemies  and  fub- 
verters  of  it.  That  government  muft  be  very  weak  in  wif- 
dom, fecurity  and  energy,  where  no  fuch  provifion  and  power 
is  found.  To  attribute  it  to  the  fupreme  government  of  the 
univerfe,  is  highly  diftionourablc  j  it  is  to  degrade  and  fink  it 
in  wifdom,  dignity  and  power  below  the  little  ftates  and  king- 
doms of  this  world,  where  fuch  provifion  and  power  is  found, 
and  is  eflentiaily  necefTary  to  their  fecurity  and  welfare.     And 

if 


(  ^^  ) 

if  there  be  no  fantftions,  threatnings  and  ftatutes  in  the  divine 
governmentj  by  the  force  of  whicii  all  the  wicked,  implacable 
enemies  of  it  will  be  forever  cut  off  and  configne'd  to  fuch  an 
everiafting  puniihmerit,  as  to  lay  them  under  a  difability  and 
Lmpoffibility  of  ever  injuring  or  difturbing  the  kingdom  of 
God  and  the  good  fubjeds  of  it  -,  then,  it  feems,  ip  the  nature 
of  things,  as  they  are  by  nature  immortal,  they  may  continue 
eternally  the  diflurbers  of  it,  and  there  is  no  remedy  of  govern- 
ment againft  fuch  everiafting  evils.  Can  this  be  coniiflent 
with  any  man's  idea  of  a  perfedl:  government  ?  St.  Paul  fug- 
geils,  that  in  the  punifhment  of  the  wicked,  '*^  their  everiafting 
deftrudion,"  *^  they  can  trouble  no  more  :"  and  fuggefts  it  as 
one  thing  which  illuftrates  the  righteoufnefs  of  it.  2  Thef.  i , 
^^  7j  8,  9ver.  in  their  connedion. 

Further,  fuppofe  this  neceffary  provifion  adually  made  in 
the  conftitution  of  God's  government,  and  announced  to 
the  world,  to  the  unive.rfe,  by  m^oft  peremptory  ftarutes  and 
threatnings,  which  cut  off  the  finally  wicked  from  the  king^ 
doai  of  God  and  fociety  of  the  blefted,  and  confign  all  the  con- 
demned in  tbce  day  of  judgment  to  an  eveirlafting  punifnnient ; 
yet  if  it  will  be  never  executed  in  all  it's  terrors^  or  if  both  the 
promifes  and  threatnings  be  not  punctually  fulfiled  and  execu- 
ted, fo  as  clearly  to  illuftrate  the  truth,  grace,  righteoufnefs, 
immutability  and  oath  of  God  by  which  they  are  confirmed, 
k  deftj-oys  the  idea  of  righteous,  perfect  government.  For  in 
that  way,  the  very  rule  of  judgment,  that  cwtxy  man  Ihall  re- 
ceive according  to  the  deeds  done  in  the  body,  isdeftroyed-— 
the  award  to  the  wicked  is  not  according  to  their  deferts,  as 
held  forth  in  the  ftatutes  and  threatnings— the  fulfilment 
doth  not  correfpond  with  the  declarations— and  the  punifn- 
rnent  cannot  anfwer  the  great  ends  of  government  defigned. 
Suppofe  the  capital  ftatutes  in  any  of  the  governments  of  this 
world  againft  traitors,  robbers,  m.urtherers,  &c.  were,  under 
the  nption  of  lenity  and  benevolence,  fo  to  be  fuperceded  in 
the  execution,  as  that  in  no  inirance  they  ihould  be  pundually 
executed  in  all  their  terrors  ,  the  laws  aod  authority  are  un- 
hinged in  their  foundation,  and  all  fecurity  to  government  and 
fubjeds  deftroyed. 

Thefe  fentiments,  fo  obvious  to  reafon,  are  both  fuggefted 

and 


(  ^3  ) 
und  ftrongly  confirmed  by  God  in  the  exhibition  he  gives  *u«j 
of  his  own  divine  government.  He  hath  declared  this  provi»- 
lion  in  the  conftitution  of  it,  for  the  final  excifion  of  all  the  ob- 
flinate  enemies  of  it.  He  hath  announced  the  ftatutes  by 
which  they  Jdiall  not  enter  and  inherit  his  eternal  kingdom  5 
and  his  threatnings  which  confign  them  to  the  everlaftlng  lire 
and  punifhment  prepared  for  the  devil  and  his  angels.  And 
he  hath  afiuredus,  that  this  dreadful  punifhm.ent  fhalibe  fully 
executed  upon  them  in  all  its  terrors-—"  that  the  ungodly 
Ihall  not  itand  in  his  judgment"---*^^  that  the  wicked  fhall  pe- 
rifh,  fhall  be  deftroyed  forever'*-—"  that  their  end  is  deftruc- 
tion''—-"  their  end  is  to  be  burned"— "  that  they  ffiall  go 
away  into  everkfting  puniilim.ent,  everiafdng  deftmdion  from 
his  prefence— fnall  fink  as  a  millftone  into  the  fea  to  rife  no 
inore,  and  fhall  be  tormented  day  and  night  forever  and  ever.** 
He  hath  taught  us  clearly,  that  he  will  not  fettle  the  dates  of 
his  fubjeds  for  eternity  in  the  way  of  abfolute  fovereignt}^,  ei- 
ther by  an  adiof  univerfal  grace,  affigning  all  to  happinefs,  or 
by  an  arbitrary  punifhing  any  of  his  fubje6ls,  right  or  wrong, 
or  beyond  their  deferts  j  but  the  punifhment  will  be  accord* 
ing  to  the  demerit  and  wages  of  fin  :  and  as  righteous  moral 
governor  he  will  fettle  the  ftates  of  all  his  fubjecls  by  the  laws 
and  rules  of  his  kingdom,  in  the  way  of  retribution  of  rewards 
and  punifnments.  He  exhibits  the  preparations  already  m.ade 
which  doth  infure  the  full  execution  of  this  great  deiign  of  fi- 
nal retribution  to  all  men,  according  to  their  chara6ter  and 
works  in  this  life.  For  the  great  day  of  judgment  is  appoint- 
ed to  fettle  the  great  affairs  of  God's  kingdom,  and  the  States 
of  all  his  moral  fubje6ls,  in  a  governiTicntal,  judicial  way,  for 
eternity.  The  rule  of  everlaHing  rightecufnefs,  \yhereby  the 
ftates  of  mankind  are  to  be  finally  determxined,  is  exprefsly  gi- 
ven us ;  "  he  that  believeth  fhall  be  faved,  he  that  believeth 
not  fliall  be  damned."  "  Every  one  fhall  receive  (in  fentence 
and  a(5lual  execution)  according  to  the  deeds  done  in  the  bo- 
dy," &c.  The  Great  Judge,  the  Lord  Jefus  Chrifl,  is  or- 
dained, and  it  is  notined  through  the  dominions  of  God.  He 
is  vefled  with  all-fufFicient  powers  for  the  great  work  :  with  all 
power  in  heaven  and  earth  to  govern  the  world  and  fave^iiis 
people— and  with  abfolute  dominion  over  the  world  to  come, 

the 


(        24       ) 

the  invifible  and  eternal  world,  to  fettle  the  flates  of  all  in  this 
and  that  world  finally  and  for  eternity  :  it  is  put  in  fubjeftion 
to  him  for  the  great  purpofe  of  compleating  the  falvation  of 
all  his  people,  and  the  eiFedual  fubdual  of  his  and  their 
enemies.  And  in  the  execution  of  this  great  truft,  all  enemiies 
will  in  fad  be  moil  efFe6lually  put  down  under  his  feet,  by  an 
everiafling  fentcnce,  judgment  and  execution.  And  of  this 
v;e  are  now  notified  to  inforce  the  adm.onition,  to  take  heed  to 
the  gofpel  in  this  prefent  life  as  our  only  feafon  of  falvation, 
and  warn  us  there  is  no  pofnble  efcape  to  the  negledlors  of  fo 
great  falvation.  Heb.  2.  i  to  the  9th.  He  proceeds  in  fol- 
lowing verfes  to  fhew  we  now  fee  him  accomplifhing  his  firft 
v/ork  as  a  Saviour,  by  the  grace  of  God  opening  a  door  of  fal- 
vation to  all  men  upon  the  fame  terms,  by  tailing  death  for 
every  man,  and  by  facrifice  taking  an  effe6lual  method  to  bring 
many  fons  unto  glory,  even  all  who  believe  and  obey  him  : 
and  when  he  hath  compleated  his  work  as  a  Saviour,  he  will 
as  furely  compleat  his  work  as  a  judge,  in  the  final  deiLru6lioH 
of  his  enemies.  This  laft  point  is  a  point  of  fuch  great  inipor- 
tance  to  the  kingdom  of  God,  and  to  illuilrate  the  power  and 
glory  of  Chriil  in  higheil  glory,  and  for  the  good  of  m.ankind, 
&c.  that  it  is  brought  up  to  viev/  again  and  again  on  different 
occafions  :  ^^  For  we  fhall  all  (friends  and  enemies)  ftand  be- 
fore the  judgment  feat  of  Chriil :  for  it  is  written,  as  I  live,  faith 
the  Lord,  every  knee  fhall  bow  to  me,  and  every  tongue  fhall 
confefs  to  God  :  fo  then  every  one  of  us  fhall  give  account  of 
himfelf  to  God."  *  Again,  "  Wherefore  God  alfo  hath  high- 
ly exalted  him.,  and  given  him  a  name  which  is  above  every 
name;  that  at  or  in  the  name  (authority  and  power)  of  Jefus 
every  knee  fhould  bow,  of  things  in  heaven,  and  things  in 
earth,  and  things  under  the  earth,  and  that  every  tongue  fhould 
confefs  that  Jefus  Chriil  is  Lord  (as  rightful  lawgiver,  who 
hath  given  the  righteous  rule  of  judgment  to  the  world,  and 
righteous  judge  who  renders  in  fentence  and  execution  righte- 
ous retribution  to  ail)  to  the  glory  of  the  Father"  who  hath 
ordained  him  to  this  infinitely  important  office  and  truil.  § 

And 

*  Rom.  14.  10,  II,  12. 

§  Univerfalifls  underftands  this  fubdual  and  fubjefllon  of  all  enemies  to 
be  in  them   **  pious  and  voluntary  ;"  and  that  Chriil  will  dcliroy  both 


Ana  in  a  fet  diicourie,  to  fhew  forth  the  happy  and  glorious 
refurreclion  of  the  righteous,  this  apoille  brings  it  up  to  view 
again  in  a  more  clear  and  pointed  manner,  i  Cor.  15.  23,4,  5^ 
6,  7,  8  3  "  But  every  man  in  his  own  order ;  Chrifl  the  firft 
fruits,  afterward  they  that  are  Chrift's  at  his  coming.  Then 
Cometh  the  end,  when  he  fhall  have  delivered  up  the  kingdom 
to  God  even  the  Father ;  when  he  fhall  have  put  down  all  rule^ 
and  all  authority,  and  power.  For  he  muft  reign  till  he  hath 
put  ail  enemies  under  his  f^et.  The  laft  enemy  is  death.  For 
he  hath  put  all  enemies  under  his  feet.  But  when  he  faith 
ail  things  are  put  under  him,  it  is  manifeft  that  he  is  excepted 
which  did  put  ail  things  under  him.  And  when  all  things 
fiiali  be  fubdued  unto  him,  §  then  lliall  the  Son  alfo  himfelf 
be  fubject  unto  him,  that  put  all  things  under  him,  that  God 

may 
iirft  and  fecond  death  :  confequently  the  final  '*  putting  them  all  down 
underfoot,"  muflbe  (contrary  to  the  natural  ftrong  import  of  the  phrafe) 
the  faving  and  exalting  them  all  to  favour  and  happinefs.  Their  reafon^ 
for  this  conftru(5lion  we  are  yet  to  feek.  Surely  it  cannot  be  from  the  ufe  and 
force  of  the  original  word,  fubje6l  ;  for  it  is  ufed  for  all  and  every  kind  of 
regular,  orderly,  governmental  fubjedlion,  whether  pious  or  not,  by  con- 
ftraint  or  willingly.  It  is  ufed  for  the  orderly  fubjedion  of  inferiors  to 
fuperiors,  in  the  whole  circle  of  this  relative  duty,  in  this  world  ;  as  of 
fubjcds  to  kings,  governors  and  civil  rulers— of  wives  to  hufbands- — of 
hearers  to  the  minifters  of  Chrill — children  to  parents,  and  fervants  to  maf- 
ters ;  as  may  be  feen  by  confuiting  the  original  texts.  No  one  will  avow 
this  fubjeftion  is  always  pious.  True,  they  are  bound  to  be  obedient  in  the 
Lord,  with  a  pious  regard  to  God  :  but  whether  thus  obedient  or  not,  they 
are  bound  to  this  orderly  fubjedlion  ;  and  God  has  appointed  punifhments 
in  this  world  to  the  rebellious.  The  civil  magiftrate  doth  not  wear  the 
fword  in  vain,  nor  have  parents  and  mailers  their  authority  in  vain,  where- 
with to  chaftife  the  difobedient.  And  beyond  doubt  the  verb  is  fome- 
times  ufed  for  a  moll  unwilling  and  conllrained  fubjedion  ;  as  when  the 
devils  are  faid  to  be  fubjeft  to  Chriil  and  his  difciples.  The  feventy  re- 
turn from  their  miffion  and  make  report  with  joy,  **  Lord,  even  the  devils 
are  fubjeft  to  us  through  thy  name."  Luke  10. 17.  Can  any  one  imagine 
the  devils  were  then  converted  into  good  beings,  and  this  was  a  pious  cor- 
dial fubjeftion  ?  If  fo,  why  doth  our  Lord  tell  them,  v.  20,  *'  Notwith- 
ftanding  in  this  rejoice  not,  that  the  fpirits  are  fubjedl  unto  you,  but  ra- 
ther that  your  names  are  written  in  heaven."  In  the  regulation  of  go- 
ment,  the  word  fubjeft  is  put  for  an  authoritative,  ordained,  appointed 
ftibjeftion  ;  and  the  execution,  which  is  the  legal  efTedl  and  refult  of  fuch 
fubjedlion,  effeded  upon  fubjeds,  is  their  fubdual  and  fubjedien,  whether 

voluntary 
§     Phil.  2.  9,  10,  II. 

E 


(  ^^  ) 

may  be  all  in  all."  What  can  be  more  evident  at  firft  view, 
than  that  "  the  coming  of  Chrlil  to  judgment,"  "  the  refur- 
re6tion/'  "  the  end,''  ''  the  delivering  up  the  kingdom," 
"  the  fubjedtion,  fubdual,  and  putting  all  the  final  enemies  at 
his  feet,*'  ''  the  Son  himfelf  being  fiibjed,"  "  and  God  all  in 
^11,"  are  all  coeval,  cotem,porary  events  ;  all  to  take  place  in 
one  and  the  fame  moft  memorable  and  infinitely  important  pe- 
riod ?  How  evident  in  thefe  v/ords  that  he  hath  already  by 
divine  ordination,  appointm.ent  and  predi6lion  put  thefe  final 
enemies  under  Chrifl's  feet ;  ^*  and  that  he  mull  reign  till  he 

hath 
voluntary  or  by  conilraint.  Thus  all  criminals  are  by  authorative  ap- 
pointment, put  in  fubjeflioii  to  the  conftituced  judge  or  judges  of  every 
government:  and  when  traitors  and  enemies  are  arrained,  convifted,  con- 
demned and  executed  by  the  authority  of  inch  judges,,  thefe  criminals  are 
then  fubdued,  fubjeded  to  him  who  fuhjecled  them.  They  are  effedually 
fubjecled  and  put  down  under  foot  to  the  authority  of  law  and  government. 
And  this  appears  the  plain  meaning  of  the  text.  Chrift  is  fupreme  Lord 
of  all  things,  and  the  ordained  judge  of  all  the  m.oral  fubj efts  of  Jehovah, 
through  all  his  dominions  ;  and  by  a  divine  ordination  and  appointment 
TOW  made,  all  the  irreconcilable  enemies  ojt.this  great  kingdom  are  put 
under  him,  his  decillon  and  difpofal,  to  be  fubdued,  fubje<fred  and  put  un- 
der his  feet-— (of  which  the  world  are  now  notified  by  the  prediflions  here 
referred  to,  by  the  declarations  of  Chrill  and  his  apoftles,  and  particular- 
ly in  this  text)  and  when,  by  righteous  fenr.ence  and  execution  in  the  great 
^ay,  his  enemies  are  all  configned  to  their  deferved  puniihment,  then  will 
they  be  all  fubdued,  fubjedled,  and  put  down  under  his  foot.  And  the  in- 
jlrudlion  given  in  this  and  the  forcited  texts  is,  that  the  authority,  laws, 
and  government  of  God,  will  finally  be  mofl  compleatly  eilablifhed  over 
all  :  all  mull:  bow  in  a  willing  fubjedlion  to  it  in  their  (late  of  trial,  or  bow 
in  a  fubjedion  and  fubdual  to  and  under  it  in  a  flate  of  righteous  punifh- 
ment.  Nor  can  they  infer  their  fenfe  of  fubje<5lion,  becaufe  **  the  Ion  him- 
felf will  then  be  fubjeft  unto  him  that  put  all  things  under  him."  This  fub- 
jedlion  will  no  doubt  be  in  the  higheil  degree  *'  voluntary  :"  but  it  is  not 
the  thing  here  intended  :  For  in  this  fenfe  he  was  alwav  fubjcct  to  his  fa- 
ther, always  doing  the  will  *'  and  things  that  pjeafed  him."  The  apof- 
t\e  points  us  to  a  fubjeclion  of  a  different  kind,  then  new,  which  never 
before  exifted,  but  would  remain  to  eternity,  when  God,  the  adorable 
trinity,  would  be  "  all  in  all."  Neceflity  obliges  us  to  underfland  this 
fubjedion  to  be  by  way  of  external  regulation,  order  and  arrangement,  in 
Tefpedl  to  the  adminirtration  of  the  great  kingdom  of  Jehovah  :  and  in- 
ilead  of  weakening,  it  greatly  flrengthens  the  fenfe  of  fubje£lion  before  no- 
ted of  the  enemies.  And  our  conilruflion  feems  confirmed  beyond  doubts 
when  it  is  coniidered  that  the  whole  paragraph  relates  intirely  to  an  ex- 
ternal regulation  and  arrangem.ent  in  the  divine  adminiftration,  and  not 
to  any  new  adls  of  grace  to  be  given  or  works  to  be  done,  for  bringing  in 
fubjeds  into  the  kingdom  of  God.     Ti^e  charatlers  of  friends,  that  they 

are 


(    27     ) 

hath  aftually  put  all  enemies  under  his  feet.'*  Now  that  he 
will  in  fa6t  put  thenn  down  under  his  feet  by  righteous  kn^ 
tence  and  execution  in  punifliment  in  the  day  of  judgment, 
they  cannot  deny  :  and  it  is  exprefs  in  the  lait  verfe,  when  they 
fhall  be  fubdaed  unto  him  (which  will  then  have  been  efted- 
ed)  then  the  Son  (delivering  up  the  kingdom,  putting  off  the 
charader  of  Saviour  and  Judge)  will  be  fubjed,  and  God  be 
all  in  all,  in  adminitlration  to  eternity.  Which  fhews  k  a  final 
iettlement  of  the  great  moral  kingdom  of  the  Moft  High,  for 

eternity, 
are  Chrifl's  by  pious  fubjeaion  in  this  world,  and  charaaers  of  enemies 
are  fixed  for  judgment.  In  that  day,  they  that  are  Chrifl's  lliall  have  a 
glorious  refurreaion  to  an  immortal,  everlalHng  life  ;  this  is  the  main  fub- 
jea.  Then,  (at  that  grand  period)  %s  Paul,  cometh  the  end— of  what  ? 
of  this  world  and  the  prefent  adminiftration  of  the  kingdom  of  God — it  will 
give  place  to  an  entire  new  regulation  and  arrangement ;  for  Chrift  **  Ihall 
deliver  up  the  kingdom  to  God,  even  the  Father."  But  mlflake  not,  it  will 
not  be,  till  he  hath  compleated  his  awful  work  upon  his  and  his  people*s 
enemies  :  for  they  are  already,  by  divine  ordination  and  appointment,  put 
in  fubjeaion  to  him  ;  fome,  to  be  totally  deftroyed,  and  the  reft  to  be  put 
under  his  feet.  All  inimical  rule,  authority  and  power  ihall  be  put  down 
and  deib-oyed,  and  the  lail  enemy  of  his  people,  which  Ihall  totally  be  de- 
ftroyed,  is  natural  death.  The  rell,  the  moral  enemies,  Ihail  be  fabdued, 
fubjeaed  and  put  under  his  feet,  by  righteous  fentence  and  execution,  in 
a  ftate  of  deferved  puniihment.  This  our  opponants  allow  will  be  done 
in  the  day  of  judgment ;  and  we  read  of  but  this  one  fubdual  and  putting 
down  all  enemies  under  his  feet  ;  none  other  is  intimated  in  the  text  or  in 
the  revelations  of  God.  Then,  When  ''  he  hath  fubdued  them  unto  him," 
having  compleated  his  work  as  Judge,  and  turned  the  key  of  the  invifible 
wo'ld,  he  hath  in  his  hand,  upon  them  :  he  will  deliver  it  and  the  kingdom 
to  God  the  Father — which  will  be  followed  with  two  new  aad  grand  argu- 
ments—the Sonhimfelf  fabjea--and  God  all  in  ALL--in  adminiftration^ 
to  eternity.  Their  conitruaion  of  the  word,  *^  to  internal  pious  difpofition 
of  the  enemies"  being  plainly  againil  the  v^hole  fcope  of  the  paragraph, 
and  the  ufe  of  the  word  in  every  other  part  of  it,  can  by  no  means  be  ad- 
mitted. And  this  paragraph  doth  in  the  moft  decifive  manner  del^ro/ 
their  fcheme,  by  evincing  the  impoffibility  that  their  reftoration  ihould  ever 
take  place  after  the  day  of  judgment :  becaufe  the  Saviour  will  then  put  ofF 
his  charaaer  of  Saviour  and  Judge,  and  give  up  the  kingdom.  Tofuppofe, 
the  fecond  death  is  one  of  the  enemies  of  mankind  he  is  appointed  to  de- 
ftroy,  and  if  he  doth  not  do  it,  before  the  delivering  up  of  the  kingdom,  he 
hath  not  compleated  his  work  ;  appears  one  of  the  moft  wild  imaginations 
that  ever  troubled  the  head  of  any  man.  The  fecond  death  is  the  righteous 
puniftiment,  which  God  hath  prepared  and  appointed  for  the  enemies  of 
mankind  and  his  kingdom.  He  hath  ordained  Chrift  as  his  Judge  to  con- 
iign  them  to  it.     In  this,  confifts  Chrift' s  compieat  viaory  and  eternal 

triumph 


(    ^s    ) 

eternity.  And  then  will  be  illuftrate  the  final  "  reftitution  or 
regulation  of  all  things^  which  God  hath  fpoken  by  the  mouth 
of  all  his  prophets,  fince  the  world  began.  Adls  3.  21.  J  Even 
from  Enoch  to  St.  John.  This  is  moft  emphatically  the  time 
of  the  regulation  of  all  things,  by  an  eternal  arrangement  of  all 
things  in  the  moral  kingdom  of  God,  in  moft  excellent  order  and 
iniinite  perfe6lion.  All  the  darknefs,  diforders,  irregularities, 
perplexities  and  myfleries  which  clouded  the  divine  difpenfati- 
0ns  in  this  world,  vanifh  before  the  light  which  breaks  forth  in 
that  day  :  "  And  juftice  and  judgment,"  are  feen  through  the 
univerfe,  ^^  to  be  the  habitation  of  God's  throne  ;'■  in  fin  de- 
fervedly  punifhed— holinefs  eternally  rewarded— -every  m.oral 
fubjed  rewarded  or  punifhed  according  to  character  and  work, 
in  everlafting  righteoufnefs  :  This  righteoufnefs,  fo  clear  and 
deeply  impreffive,  that  every  mouth  is  flopped,  and  every 
tongue  mufl  confefs  to  God,  to  Chrifl:  the  judge— '^  the  re- 
proaches of  the  ungodly  forever  fiienced— all  enemies  eternal- 
ly put  dov/n,  that  they  v/ho  have  troubled  can  trouble  no 
more"-— all  the  faithful  fervants  and  children  of  God,  exalted 

to 

triumph  over  the  old  ferpent  and  all  his  malignant  feed.  By  iniiicUng 
jhis,  all  his  enemies  are  eternally  put  under  his  feet  :  not  by  arbitrary, 
difpotic  power,  but  by  mofl  impartial  juflice  and  righteoufnefs,  in  way  of" 
letribution,  in  which  truth  and  righteoufnefs,  the  authority  and  kingdom 
of  God,  will  Ihine  forth  in  eternal  glory.  Wherefore,  to  fuppofe  Chrif^ 
ivill  not  inflidl  this  puniihment,  before  he  puts  off  the  charader  of  Judge, 
is  in  truth  to  fuppofe  he  puts  off  the  charader,  before  he  hath  done  his 
work  :  or,  to  fuppofe  him  to  deftroy  it,  after  it  is  infiifled,  is  to  fuppofe 
him  to  give  up  his  own  vidtory  and  triumph  to  his  enemies,  than  which 
what  more  extravagant  ?  and  the  epithets  poor  and  low ,  given  to  the 
common  conffruilion,  recoils  back    in  full  force,  upon  their  own. 

X  *^  Whom  the  heavens  muft  receive,  until  the  time  of  the  reHitutron 
of  all  things,  which  God  hath  fpoken  by  the  mouth  of  all  his  prophets, 
iince  the  world  began."  By  rellitution,  here  we  underffand  Regulation, 
as  the  original  word  mull  be  underflood  as  applied  to  the  miniftry  and  work 
of  John  the  B'aptiff,  Mat.  17.  11,  12.  and  Mark  9.  12,  13.  This  text,  in- 
tends ChrilVs  perfonal  appearance  and  coming  ;  and  the  time  of  it  is  here 
^afcertained  ;  it  will  not  be,  till  the  final  regulation  of  all  things.  And  it 
is  fully  implied,  this  is  the  defign  of  his  Coming  and  the  work  he  will 
perfeft.  AH  things  fpoken  of  by  the  Prophets  as  preceeding  this  time, 
being  accomplifbed,  he  will  then  make  a  full  and  final  regulation,  not 
only  of  fome,  but  of  All  things  at  and  in  his  Coming.  Now,  we  know  he 
will  perfonally  come  a  fecond  time  at  the  end  of  the  world,  in  the  Great 
ciay  of  the  refUrredion  and  final  judgment.    We  have  it  from  our  Saviour, 


(     ^9     ) 

to  eternal  reft,  fecurky,  happinefs  and  glory—Chrift  admired 
and  glorified  in  the  innumerable  miriads  of  them  who  have  be- 
lieved, now  fo  compleatly  redeemed  and  exalted  in  his  falva- 
tion--the  word  of  the  Lord  magnified  above  all  his  name — 
all  the  divine  promifes  and  threatnings  perfedly  fulfilled,  and 
the  oath  of  God  confirming  them,  cleared— the  charader  of 
God's  o-overnment,  the  charadler  and  perfe6tions  of  God  and 
of  Chrift,  as  God-man,  Saviour  and  Judge,  illuftrated  in  the 
hio-heft  poflible  glory— the  everlafting  kingdom  of  God  fet- 
tle'd  and  eftablifhed  in  eternal  fecurity,  dignity  and  higheft 
glory— God  all  in  all— the  kingdom,  the  power,  and  the 
p-iory  is  the  Lord's— and  glory  to  God  in  the  highefc  is  the 
Irand  refult  of  thewhole.  This  grand  arrangement  for  eternity, 
lives  us  the  cleareft  poiTible  conceptions  of  an  infinitely  per- 
fea  government,  in  final  ilTue.  And  the  preparations  alrea- 
dy made  and  revealed  of  God,  enfure  us  the  perfeft  accom- 
plilhment  of  the  whole.  The  dodrine  of  our  opponents,  is  a 
contradidory  derangement  of  the  whole,  which  Ihews  the 

greatnefs  of  the  error.  ^      ,  ,  •  i    n  r 

To  proceed— An  infinite  diiproportion  m  the  highelt  lanc- 
tlons  ;  the  inducing  reward  eternal— -the  penalty  of  rebellion 
temporary,  is  incompatible  with  the  idea  of  perfed  government. 
It  hath  not  the  wifdom,  force  and  energy  upon  the  heart  andcon- 
fcience  of  the  addrefs  by  infpiration,  I  have  fet  life  and  death 
before  you.  Doth  not  God  himfelf  iuftify  and  vindicate  the 
equality  of  his  ways,  (againft  the  cavalling  murmuring  Ifrael- 
^  ites) 

2C  Mat.  and  other  places— from  Paul  and  John  and  all  the  apoftles.  He 
will  aaaaily  then,  regulate  all  things  in  the  great  n>oral  kjngoom  in  vva)r 
of  retribution— deciding  and  fettling  the  Hates  of  all,  good  and  bad--by 
punilhing  the  wicked  and  rewarding  the  righteous.  The  text  aicertams, 
this  is  the  time  of  the  regulation  of  all  things  :  -  for  the  heaye^is  muft 
receive  and  retain  him  till  that  time."  The  heavens  now  reveal  him— and 
this  is  the  time  of  this  Great  reftitution  and  regulation.  And  naving  lub- 
dued  and  regulated  all  things,  as  Ihewn  in  the  foregoing  note  -  he  vyiU 
?rive  up  the  kingdom."  This  text  doth  then  decifively  deftroy  tne  notion 
diat  there  will  be  any  reftitution,  after  the  final  judgment.  That,  being 
the  time  pointed  out  in  this  text  for  the  regulation  of  all  things,  and 
Chrift  having  in  fad  regulated  all  things  :  it  is  felf-evident  there  can 
be  nothing  more  to  reg  ^  ^:c.  It  is  final,  and  the  kingdom  given  up  under 
a  compleat,  perfeafettlement  for  eternity.  The  texts  on  which  they  rely, 
rei^ored.to  their  true  meaning,  are  fwift  witnelTes  againft  them,  and  witnels 
perdition  to  their  wretched  fcheme. 


(     30     ) 

ites)  by  the  equality  of  the  motives  addrefTed  to  them,  and  the 
righteoufnefs  of  the  rule  by  which  he  would  proceed  in  render- 
ing to  them  life  or  death,  as  they  were  righteous  or  wicked  ? 
as  in  the  iSth,  and  other  chapters  in  Ezekiel.  In  a  word, 
that  the  righteous  iliould  be  as  the  wicked,  and  vice  verfa,  the 
friends  and  enemies  of  government  fhould  fare  alike,  and  be 
alike  happy  or  miferablc,  in  a  ftate  of  final  retribution,  is  moft 
abhorrent  and  contrary  to  righteous  and  good  government ; 
and  mxuch  more  to  one  infinitely  perfect.  It  is  fundamentally 
fubverfive  of  natural  and  revealed  religion,  and  of  all  good  go- 
vernment of  God  or  man  -,  by  a  total  deftiuction  of  the  great 
principles  and  motives  of  piety  and  obedience.  It  is  the  very 
thing  reprobated  in  the  patriarch's  plea,  in  a  difpenfation  of 
divine  retribution  in  this  world,  as  incom.patible  with  the  cha- 
ra6ler  of  the  righteous  judge  of  the  world.  Gen.  i8.  25. 
"  That  be  far  from  thee  to  do  after  this  manner,  to  flay  the 
righteous  with  the  wicked  ;  and  that  the  righteous  fhould  be 
as  the  wicked,  that  be  far  from  thee  :  ihall  not  the  judge  of  all 
die  earth  do  right  r"  In  the  common  courfe  of  Providence, 
where  charadters  are  forming  for  judgment  and  retribution,  it 
is  very  confiftent  "  that  one  event  fhould  happen  to  the  righ- 
teous and  wicked ;'"  bat  in  this  inilance,  God  was  about  to 
fettle  accounts  with  the  inhabitants  of  Sodom  and  Ghomor- 
rha,  finally  for  this  world,  and  execution  immediately  to  fol- 
low the  judgment  in  way  of  retribution,  according  to  their  cha- 
radter  and  works.  On  this  turns  the  propriety  and  force  of 
this  plea  :  and  on  this  ground  father  Abraham  urges,  '^  that 
the  righteous  fhould  be  as  the  v/icked,''  is  incompatible  with 
the  character  of  the  righteous  judge  of  the  world,  and  righteous 
judgment.  The  plea  is  good,  the  fentiment  altogether  juil 
and  true.  God  anfwers  the  prayer,  and  confirms  it  to  be  fo, 
m  the  retribution  given.*  The  guilty  inhabitants  of  Sodom 
and  Ghomorrha  are  forthwith  deftroyed,  but  righteous  Lot 
and  family  are  faved.  And  hereby  God  defignedly  gives 
clear  inftrudion,  and  moft  forcible  warning  to  the  world,  by 
way  of  example,  •\  that  in  the  final  retribution  he  will  afTured- 
ly  make  an  open,  vifible,  everlafling  diftinction  and  difi^erence 
between  "  the  righteous  and  the  wicked/' ''  him  that  ferveth 

himj 
t  Jade  7th. 


(     31     ) 

him,  and  him  that  ferveth  him  not/'     Who  (hall  avow  it  is 
incredible  ? 

God's  kingdom  is  everlafting ;  will  ftand  and  endure  forever 
and  ever :  Surely  the  motives  and  fandions,  to  induce  the 
fubjedts  whofe  exiftence  will  be  commenfurate  to  the  duration 
of  it,  to  fubjedion  and  compliance  with  the  terms  of  life,  mull 
iikewife  be  eternal.  Temporary  rewards,  or  temporary  pu- 
niihments  only,  however  great,  are  evidently  altogether  incon- 
gruous in  nature— unequal  in  dignity  and  importance,  and  in- 
adequate in  energy  to  fuch  a  kingdom  and  vaft  defign,  Rea- 
fon  dictates  they  are  no  more  adequate  to  the  fupport  of  fuch  a 
kingdom,  than  family  difcipline  is  to  the  fupport  of  the  great- 
eft  empires  of  this  world.  If  they  be  not  eternal,  where  is  the 
energy  of  his  adorable  governm.ent  to  be  found  ?  where  his  in- 
finite wifdom  and  goodnefs  to  be  feen,  in  adapting  and  propor- 
tioning the  means  to  the  end  ?  Sin,  beyond  doubt,  is  the  great- 
eft  evil  in  the  univerfe,  and  that  alone  which  intioduceth  all 
the  diforder,  calamity  and  mifery  that  ever  was,  now  is,  and 
ever  v/ill  be  found  in  it.  It  is  highly  rational  to  believe,  that 
the  infinitely  wife  God  and  Governor,  in  condu<5i:ing  an  infi- 
nitely good  ^nd  perfed  government,  will  give  his  fubjeds 
clear  and  decifive  inftrudions  of  the  danger,  ill  defert,  and  fa- 
tal confequences  of  fin,  to  warn  and  guard  them  againft  it ;  and 
to  fecure  their  fubjedion  and  life.  And  this  dictate  of  reafon 
is  fully  confirmed  by  fad  :  For  this  was  one  of  the  firft  and 
cleareft  inftru6lions  given  to  man  in  innocency  :  "  In  the  day 
thou  eateft  thereof  thou  ftialt  furely  die  :"  clearly  teaching  the 
ill  demerit  and  penalty  of  tranfgrelTion  to  be  an  "  eternal  ex- 
clufion  from  life  and  bleflednefs.  And  what  inftrudions  of 
the  evil  of  fin  can  be  more  clear  and  decifive  than  thofe  given 
in  revelation  ?  where  the  wages  of  fin  arc  denounced  to  be 
'^  death,  "  contrafted  with  eternal  life— where  the  puniihment 
of  it  is  fet  forth  in  ftrongeft  language,  in  way  of  threatning, 
and  by  defcription,  literal  and  figurative,  and  by  exemplifica- 
tion, to  be  eternal.  How  unreafonable  it  is  then  to  fay,  the 
dodrine  is  incredible,  when  clear  and  decifive  inflrudion  and 
admonition  of  the  evil  and  fatal  confequences  of  it,  is  the  very- 
thing  which  reafon  didlates  us  to  look  for  and  exped  in  a  reve- 
lation from  Goc^. 

Sin, 


(     32    )        . 

Sin,  m  the  nature  and  tendency  of  it,  hath  an  evil  arid  ma- 
lignity in  it  which  pafieth  all  conception.  In  its  nature  it  is  a 
lubvcrfion  of  the  divine  law  and  governiTsent,  a  contempt  of 
infinite  majefty  and  authority;  robs  God  of  his  glory,  Chrift 
of  his  purchafe,  and  iminortal  fouls  of  eternal  life  :  and  in  the 
finally  difobedient,  operates  an  eternal  reproach  to  the  frovern- 
ment  of  God,  which  cannot  be  removed  but  in  their  fufFering- 
a  punifhment  fully  adequate  to  the  evil  of  it.  Can  a  tempo- 
rary punifnment  be  adequate  ?  Who  will  avow  it  ?  We  are 
fmful  and  partial,  finite  and  incompetent  judges  in  a  matter  fo 
much  above  us  :  we  cannot  comprehend  the  immenfity  of  the 
Divine  Majefty,  the  infinity  of  his  authority  and  of  the  crea- 
tures obligations,  the  worth  of  eternal  life  in  his  favour,  of  re- 
deeming blood  and  the  great  falvation  contemned,  the  dignity 
of  his  governmicnt,  the  imaportance  and  glory  of  his  everlafting 
kingdom  in  all  the  arrangements,  connexions  and  defigns  of  it, 
nor  any  one  principle  of  a  decifive  judgm.ent,  whereupon  we 
can  poiTibly  determine,  by  reafon,  that  a  temporary  punifn- 
ment can  be  adequate  to  the  evil  of  fin  :  But  to  our  beft  ap- 
prehenfions  the  contrary  is  apparent.  Wherefore,  when  God, 
the  great  Governor  and  Judge,  who  has  perfeft  knowledge  of 
it,  denounces  the  wages  of  fm  is  eternal  death,  it  is  perfectly 
credible  ;  it  is  fealed  with  infallibility.  I  wave  the  difculTion 
of  the  fubjed:  of  the  infinite  evil  and  ill  demerit  of  fm,  becaufe 
it  appears  needlefs  :  it  hath  been  maintained,  by  n\2.ny  writers, 
with  arguments  which  have  never  been  anfwered,  and  whichy 
to  me,  appear  unanfwerable.  Until  fomiCthing  is  adduced  a- 
gainft  it  more  th^n  hath  been  offered,  i  v/e  miay  reft  in  it  as 
decided.  I  fhall  only  fuggeft  two  things  more  to  evince  the 
credibility  of  the  infinite  ill  demerit  of  fin,  and  the  everlafting 
punifhment  of  it  in  the  finally  difobedient.  One  is,  that  a 
temporary  punifhment  is  inadequate,  infufHcient,  and  cannot 

anfwer 
I  Tt  is  objected,  a  finite  creature  cannot  commit  an  infinite  ofience,  to 
render  him  deierving  an  eternal  punifhment.  This  is  ealily  laid  :  But 
where  is  the  proof  of  it  ?  It  is  not  felf-evident,  and  we  demand  the  evi- 
dence of  if  ;  they  cannot  prove  it.  The  finite  capacity  of  the  creature  is  no 
proof  ;  but  the  infinite  inferiority  and  obligations  of  the  finite  creature,  is 
one  thing  that  renders  the  contempt  of  infinite  Majefty,  and  difobedience 
to  the  infinite  authority  of  our  adorable  Creator  and  fupreme  Lord,  fo  infi- 
Hitely  vile  and  heinous.  Is  not  all  fm  infinitely  ofFenfive  to  God  ?  the  abo- 
mination 


anAver  the  purpofc  of  a  finals  capital  punlihmcnt  In  tl:e  govern- 
ment of  God»  ^  It  hath  been  already  noted,  ^^  that  temporary 
fandtions  and  motives  are  altogether  incongruous  in  nature, 
unequal  in  dignity  and  importance)  and  inadequate  in  energy, 
to  the  nature  and  fupport  of  an  everlafling  kingdom,  and  to  the 
defign  of  illuftrating  an  infinitely  perfed  government.  We 
add,  a  temporar)^,  finite  punifhment  only,  of  the  finally  difobc- 

dient, 
minatidn  which  his  foul  hateth  ?  Who  can  deny  it  ?  If  fo,  is  it  not  becaufe 
there  is  an  infinite  evil  and  offence  in  it }  Do  not  the  finally  impenitent  and 
difobedientprafticallyftandin  thejaftification  of  their  iniquities  ?  Andniay 
not  the  Supreme  Judge  of  the  world,  juftly  bear  an  eternal  teftimony  of  in- 
dignation againft  fuch  offences  and  hateful  characters  ?  Men>  finite  as  their 
capacities  are,  may  commit  fuch  crimes  againft  the  ftate  as  treafon,  robbe- 
ry, murther,  &c.  for  which  they  may  juftly  be  forever  cut  off  (by  capital 
execution)  from  the  kingdoms  andftates  of  this  world  :  why  then  may  they 
not  commit  fuch  crimes  againft  God  and  his  government,^  for  which  they 
may  as  righceoufly  be  eternally  cut  ofr  and  excluded  the  kingdom  of  God 
and  the  fociety  of  the  bleifed,  in  a  ftate  of  puniftiment  ?  For  if  the  autho- 
rity of  God,  the  dignity,  necefTity  and  excellence  of  his  government,  and 
the  glory  and  importance  of  his  kingdom,  as  far  exceeds  that  of  the  ftates 
.  and  kingdoms  of  this  world,  as  fuch  an  eternal  punifhment  exceeds  their 
capital  executions,  which  none  can  deny ;  then  fuch  a  punifhment  may  be 
as  wife,  righteous  and  neceffary  in  the  divine  government,  as  all  Jfllow 
thofe  to  be  which  are  executed  by  men  :  And  the  charadler  of  finite  in  the 
objeaion  hath  no  weight  ia  it.  It  is  alio  objedted,  the  tranfgreffion  of  a 
moment,  and  of  this  fhort  life  in  this  world,  cannot  def«rve  an  eternal  pu- 
nifhment. The  force  of  the  objeftion  lies  in  the  fhortnefs  of  the  time 
which  the  criminal  hath  lived,  and  in  which  the  crime  was  committed. 
But  this  circumftance  is  comparatively  of  no  weight  in  judging  of  the  de- 
merit of  crimes.  A  young  murtherer  of  twenty  years  old>  muft  as  certain- 
ly fuffer  death,  by  the  laws  of  God  and  man,  as  one  of  fixty  or  eighty 
yckrs  old,  although  he  hath  not  lived  half  the  time  :  And  one  who  kills 
inftantly,  as  another  who  is  a  longer  time  in  perpetrating  murther.  It  is 
the  malignity  of  crimes  in  their  nature  and  tendency  which  doth  deter- 
mine their  ill  demerit,  and  not  the  circumftance  of  time*  A  robber  com- 
mits'murther— he  doeth  it  in  an  inftant,  by  a  blow,  the  thruft  of  a  fword,  or  a 
ball  from  a  piftol  through  the  head  or  heart :  A  trefpaffer  goes  into  his  neigh- 
bourns  orchard,  robs  his  pear-tree  of  fix  or  eight  bufhels  of  excellei^it  pears, 
it  takes  him  fome  hours  to  fhake  off,  gather  up  and  carry  away  the  pears, 
and  compleat  his  trefpafs— Can  any  one  doubt  which  of  thefe  crimes  is 
greateft  and  deferves  the  greater  punifhment  ?  According  to  the  objecli- 
on,  the  criminality  and  ill  defert  of  the  trefpafs  exceeds  that  of  the  mur- 
ther by  fome  hundreds  of  degrees,  in  proportion  to  theie^igth  of  time  ia 
the  perpetration  of  it  :  whereas  by  the  common  fenfe  and  fuffrage  of  all 
men,  the  murther  is  far  the  greater  crime  and  deferves  a  much  feverer 
puniftiment ;  and  their  judgment  is  founded  in  the  malignity  of  it,  and  in 

p  the 


(     34    ) 

dient,  cannot  illuftrate  the  charafter  of  God  and  his  perfedl 
government,  in  higheft  giory .  For  fuch  a  punifhment  cannot 
illuftrate  his  imnfienfeMajefLy,  his  infinite  authority,  the  infinite 
dignity  and  importance  of  his  government,  together  with  his 
infinite  holinefs,  juftice  and  hatred  of  fin  :  nor  finally,  can  it 
fupport  and  eftablifh  the  fecurity,  peace,  dignity,  honour  and 
authority  of  his  government,  as  fully  and  eiiedlually  as  though 
theiK  crimes  had  never  been  committed  ;  **  the  important  end 
of  all  final,  capital  punifliment."  This  might  be  iliuftrated  fe- 
veral  ways— one  inftance  is  fufficient  to  evince  it.  If  fm  de- 
ferves  only  a  temporary  puniifhment,  and  no  more  juftly  can, 
or  ever  v/ill  be  infliftcd,  then  it  feems  the  everlafting  kingdom 
of  the  Moft  High,  can  never  be  fettled  and  eftabliflied  in  a  ftate 
of  eternal  tranquility,  fecurity  and  peace,  in  infinite  dignity 
and  glory,  by  any  puhifhment  that  can  be  infli6ted  on  the  ene- 
mies 
the  nature  and  tendency  of  it.  The  circumflance  of  time  in  the  commif- 
fion  of  tranrgreifion  having  but  little  weight  with  them.  This  well  ground- 
ed judgment  of  men  is  weighty,  but  we  might  appeal  to  an  inhnitely 
greater  authority  to  fettle  this  point.  No  one  fuppofes  our  firft  parents 
had  lived  long,  or  were  long:  in  the  commiiTion  of  the  great  tranfgreffion  ; 
'*  in  eating  the  forbidden  fruit  :'*  and  yet  for  this  one  tranigrefiibn, 
fo  circumftanced  in  reiped  to. time,  fin  and  mifery  hath  entered  the 
world,  a  curfe  is  denounced  upon  the  earth,  and  death  intaiied  upon  our 
firft  parents  and  their  numerous  pofterity  in  all  ages  to  the  end  of  the 
world.  A  convincing  evidence  as  fad,  that  we  can  make  no  judgment  of 
the  malignity  of  fm  and  puniihment  which  a  righteous  God  will  inflid 
upon  the  finally  difobedieiit,  **  from  this  circumflance  of  time,"  and  the 
objedion  hath  no  folid  weight  in  it,  however  it  may  ferve  to  amufe,  cor- 
rupt, and  delude  fuperficial  minds.  If  fin  hath  not  fuch  infinite  evil  and 
ill  demerit  in  it,  as  to  incur  an  eternal  forfeiture  of  the  favour  of  God  and 
blefiings  of  his  kingdom,  where  is  the  necelfity  of  the  great  propitiation  and 
eternal  redemption  of  Chrift  ?  And  if  it  doth  incur  fuch  a  forfeiture,  the 
wicked  may  righteoully  be  forever  excluded  the  kingdom  ot  God  :  and  is 
not  fuch  a  puniihment  eternal  ?  To  purfue  the  tenet  we  oppofe  with  one 
confequence  more.  If  fin  deferves  but  a  temporary  punifiiment,  then,  it 
feems,  when  this  puniihment  is  endured,  law  and  julHce  are  fatisficd,  the 
prifon  doors  mull  be  opened,  the  everlafting  chains  knocked  off,  the  prifo- 
ner  fet  at  liberty  under  the  proteaion  of  divine  government.  Whether  they 
bow  to  the  authoritv  of  it  Or  not,  upon  this  principle,  they  cannot  be  any 
longer  holden  ;  they  muft  be  fet  at  liberty  (altho'  they  have  all  their  ma- 
lignity and  implacability  about  them)  to  roam  in  the  dominions  of  God, 
'neither  blefTed  nor  curfed,  belonging  neither  to  heaven  or  hell,  or  any  known 
place  in  the  univerfe.  Is  thispoffible  ?  what  more  contrary  to  reafon,  and 
the  whole  tenor  of  the  revelation  of  God  ?  the  abfiirdity  of  it,  muft  be  ma- 
nifeft  to  all  men.  In  what  ever  way  we  trace  this  tenet,  tte  confequential 
abfurdities  of  it  m^wt  u^and  ftare  us  in  the  face* 


mics  of  it.  For  no  temporary  punilhinent,  however  extreme 
and  of  long  continuance,  can  change  the  hearts  and  nature  of 
the  wicked,  into  good  fubjeds ;  and  after  the  devil  and  his  an- 
gels and  the  finally  impenitent  from  this  world,  have  endured 
their  temporary  punifhment,  and  all  that  (upon  this  principle) 
can  be  inflided,  they  may  remain  the  inveterate  enemies  and 
difturbers  of  it,  throughout  their  immortal  exiilence.  The  end 
of  final  capital  punifhment  is  totally  defeated  :  And  is  it  poffi- 
bk,  that  fuch  necefTity  fhould  arife  from  the  nature  of  things,  or 
the  conftitution  of  the  divine  government,  that  the  Moft  High 
muft  (in  an  ungovernmental  manner,  againft  the  plain  language 
of  his  revealed  conflitution)  either  convert  his  implacable  ene- 
^mies  into  good  beings,  or  annihilate  them,  or  never  fettle  his  great 
kingdom  in  eternal  peace,  fecurity,  dignity  and  glory  ?  This 
whole  refult  and  conclufion,  is  fo  abhorrent  and  repugnant  tp 
the  fupreme,  fovereign,  uncontroulable  and  infinitely  perfect 
dominion  of  God,  didated  to  us  by  reafon  and  the  revelation 
of  God,  as  (hews  the  principle  that  inferrs  it,  to  be  abfurd  and 
impofTible  to  be  true.  Whereas  that  punifhment  which  is  re- 
quifite  in  the  nature  of  things  to  anfwer  not  only  thofe  ends 
forementioned,  but  all  the  wife  ends  of  the  divine  go- 
vernment and  to  the  final  eflablifhment  of  it  in  eternal  fe- 
curity, peace,  dignity  and  glory,  mufl  be  wife,  holy,  juft 
and  good ;  and  the  execution  of  it,  upon  the  implacable 
enemies  of  it,  mufl  be  highly  necefTary  and  important.  A 
temporary  punifhment  we  have  feen,  is  wholly  inadequate  and 
infufficient—that  alone  which  is  eternal,  can  and  will  do  it ;  and 
therefore  is  credible.  Which  leads  to  the  other  particular  to 
evince  the  credibility  of  this  dodrine,  viz,  God  hath  defign- 
edly  taught  us  "  the  infinite  ill  demerit  of  fin  in  the  everlalling 
punifhment,  which  he  hath  denounced  againfl  the  difobedient. 
Capital  flatutes  and  fandions  (in  the  reafon  &  nature  of  things) 
ought  to  be  clear  and  determinate,  both  in  refped  to  thofe  who 
are  made  liable  to  the  penalty— and  in  the  proportioning  the 
penalty  to  the  demerit  of  crimes.  In  this  is  difplayed  the  wif- 
dom,  rightepufnefs  and  goodnefs  of  government.  Thofe  from 
heaven  areperfe6t  and  without  ambiguity  :  thefe  ftatutes,  fan- 
dions  and  threatnings  are  defigned  to  teach  men  the  evil,  ma- 
lignity and  ill  defcrt  of  the  crime?  i  as  well  as  the  certainty  of 

the 


(    36    ) 

the  puniftimcnt  annexed,  upon  tranfgrefTion  and  convictiono 
They  do  not  fpeak  in  fuch  ambiguous  language,  they  Ihall 
endure  fuch  punifhmcnt  whether  right  or  wrong,  whether  pro- 
portioned to  or  beyond  the  demerit  of  the  crimes,  which  would 
be  to  eftabiifh  iniquity  by  law.  But  in  the  declaration  of  the 
punifhment,  we  have  defignedly  fet  forth  the  ill  demerit  of  the 
crimes  which  fubjed  to  it,  to  warn  and  guard  againft  the  com- 
mifiion  of  them.  And  when  executed,  it  is,  among  other  ends 
of  government,  that  others  feeing  the  great  wickednefs  and 
great  punifhment  of  them  "  may  hear  and  fear  and  do  no  more 
fo  wickedly."  Men  may  err  in  affixing  punifhment  to  crimes, 
but  the  Judge  of  all  the  earth  cannot.  Wherefore  when  he 
denounceth,  the  wages  of  fin  is  eternal  death,  and  that  he  will 
punifh  the  difobedient  with  everlafling  dellrudion— he  doth 
defignedly  teach  us,  that  in  his  unerring  judgment,  fuch  is  the 
evil,  malignity  and  ill  demerit  of  fin,  that  it  doth  as  righteouOy 
deferve  eternal  death— as  wages  is  due  to  the  labourer  j  and  that 
he  to  whom  vengeance  belongeth,  will  furely  repay  it  to  the 
finally  difobedient.  And  thefe  truths  in  connection,  he  teach- 
cth  us  in  a  way  mod  fuitable  to  his  immenfc  wifdom.,  majelly 
and  authority,  and  to  the  wife  and  great  ends  of  his  govern- 
ment. When,  a6i:ing  in  character,  as  fupreme  law-giver  and 
ludge  of  the  v/orld,  he  denounceth  this  tremendous  punifhment 
as  the  iufl  wages  of  fin,  to  the  workers  of  iniquity.  And  thefe 
inftrudlions  and  admonitions  coming  fi'om  fuch  infallible, 
■infinite  authority,  are  defigned  to  convey  the  conviction  and 
belief  both  of  this  ill  demerit  and  punifhment  of  fin,  with  deep 
fenfibility  and  energy  to  the  hearts  and  confciences  of  men  ; 
to  reflrain  from  wickednefs  and  awaken  them  to  repentance 
and  life.  Surely,  thefe  inftru6lions  fo  given,  are  moft  highly 
credible,  upon  the  ground  of  fuch  authority  only,  if  the  feem- 
ing  obiections  to  our  feeble  reafon  and  underllanding  were  a 
thoufand  times  flronger,  than  they,  are  made  to  appear.  For 
,  no  truth  is  more  felf-evident,  than  *'  that  the  declarations  of  the 
God  of  truth,  muft  be  true,"  In  the  reafon  of  the  thing,  this 
mufh  conclude  us,  it  fuperfcdes  and  precludes  all  cavils  and 
objedlions.  To  judge  a  priori,  or  any  other  ways,  and  Hand 
upon  our  own  reafon  againft  the  authority  of  the  univerfe— to 
fay  it  is  incredible,  exceeds  all  belief— what  is  it  ?  but  to  op- 
"      "  pofe 


(  37  ) 
pofe  our  underftanding,  reafon  and  erroneous  judgment,  to  the 
lupreme  wifdom,  unerring,  infallible  judgment  of  God,  deci- 
livcly  given  upon  the  fame  m.atter,  in  his  authorative  declara- 
tions. And  what  purpofe  can  it  ferve  ?  but  to  prevent  the 
efficacy  and  defeat  the  wife,  great  and  falutary  defigns,  for 
which  they  are  given  to  men  in  this  world.  Is  this  rational, 
refpedtful,  dutiful  ?  will  it  ftand  before  the  bar  of  reafon  or  the 
tribunal  of  God  ?  is  not  this,  to  make  ourfelves  judges  of  the 
law,  rather  than  the  obediential  receivers  and  improvers  of  it, 
as  is  defigned  ?  The  fum  of  the  whole  is,  there  doth  not  appear 
a  circumilance  of  incredibility  attending  the  great  chriftian 
do6trine  of  everlafVing  rewards  and  punifhments,  when  viewed 
and  confidered  in  its  true  connexion.  And  I  am  full  in  the 
fentiment,  that  divine  revelation  is  far  eafier  and  more  ftrongly 
to  be  defended  with  this  dodtrine,  than  without  it.  The  fub- 
lime  end  of  creation  and  moral  government  as  taught  us,  by 
revelation— the  rational  and  immortal  nature  wherewith  we  are 
endowed— the  nature  of  things  in  a  variety  of  views— the  cha- 
racter and  perfecflions  of  God  and  of  his  government,  infinitely 
wife,  holy,  juft,  good  and  perfeft— the  property  of  his  kingdom 
as  everlafting— the  ill-demerit  of  fin— the  necelTity  and  impor- 
tance of  fuch  a  punifhment  to  his  enemies,  to  illuftrate  the 
charader  of  God,  of  Chrift,  and  of  the  divine  government, 
and  the  do6lrine  of  redemption  in  higheft  glory— and  to  eftab- 
liHi  the  authority  and  fettle  the  everlafting  kingdom  of  God, 
in  eternal  fecurity  and  peace,  in  higheft  dignity,  perfedion  and 
glory,  accompanied  with  the  higheft  poflible  fecurity  and 
happinefs  to  all  his  holy,  faithful  fubjeds— and  the  cleareft 
exhibition  of  the  kingdom,  power,  and  glory  as  ^thc  Lord's. 
Thefe  in  connection  do  judicate  the  do6lrine  highly  credible, 
worthy  of  all  acceptation  and  our  firmeft  belief.  Whereas,  a 
revelation  from  God  containing  matters  of  fuch  infinite  mo- 
ment and  eternal  importance  to  the  kingdom  of  God  and  his 
fubjeds,  as  tl^  chriftian  revelation  doeth  ^  if  the  credit,  laws 
and  authority  of  it  were  unfupported  ;  and  the  terms  of  life 
addreffed  to  us  in  it,  were  uninforced,  with  the  higheft fanftions 
in  nature,  in  the  univerfe— eternal  life  and  eternal  death,  it  would 
be  very  incredible.  The  fandtions  being  unfuitable  to  his  im- 
menfe  wifdom^  majefty  and  authority  j  to  the  dignity  of  his  go- 
vernment 


(     3.8     ) 

vcrnment  and  importance  of  his  everlafting  kingdom—and  as 
means,  inadequate  to  the  all-important  defign  of  fuch  a  reve- 
lation. Wherefore,  never  a  dodrine  came  from  the  eternal 
fountain  of  light  and  truth,  more  credible  or  important  to  us, 
than  that  we  have  from  the  higheft  authority  in  heaven  and 
earth— the  Saviour  himfelf— he  that  believeth  Ihall  be  favcd,— 
hut  he  who  believeth  not  fhall  be  damned/'  The  chriilian, 
it  feems,  needeth  not  to  have  any  uneafy  apprehenfions ;  from 
all  the  arguments  and  infinuations  of  Deift,  focinians  and  uni- 
verfalifts  which  can  be  brought  outof  the  dark  cell  of  fcepticifm 
and  infidelity,  againft  the  credibility,  of  the  chriftian  dodrine^ 
of  the  everlafting  deftrudlion  of  the  finally  difobedient.'* 


PART      II. 

Wherein  the  everlafting  Punifhment  of  the  Ungodly,  is  il- 
luftated  and  evinced  to  be  a  Scripture  DoSrine. 

Revelations  20th.  loth.  And  the  devil  that  deceived  theniy  was 
caft  into  the  lake  of  fire  and  hrimftone^  where  the  heaft  and 
falje  frophet  are  \  and  Jh all  be  tormented  day  and  night  for ^ 
ever  and  ever, 

THESE  words  point  us  to  the  final  deftru6lion  of  the  de- 
vil's kingdom ;  when  he  himfelf  and  his  wicked  adher- 
ents fhall  be  configned  to  an  eternal  puniftiment.  They  fhew 
us  the  dreadful  end  of  the  beaft  and  the  falfe  prophet — the  two 
greateftj,  longeft  and  moft  fuccefsful  apoftacies  and  corruptions 
of  this  world,  inimical  to  the  caufe  of  Chrift  and  in  fupport  of 
that  kingdom  as  defcribed  in  this  prophecy.  The  devil  that 
deceived  them,  and  the  beaft  and  falfe  prophet,  (all  the  delu- 
ded wicked  under  thefe  difcriptions)  are  here  reprefented,  as 
"in  the  lake  of  fire  and  brimftone,  and  to  be  tormented  day 
and  night  forever  and  ever."  Surely  the  triumph  of  the  wick- 
ed is  ftiort,  for  here  is  the  tremendous  deftrudion  of  the  moft 
profperous,  powerful  and  triumphantly  wicked  onearrh.  And 
the  fame  punifhment  is  referyed  for  all  the  finally  wicked  of 
this  world,  who  are  exprefsly  configned  to  it  in  the  laft  verfc  pf 

the      ^ 


(    39    ) 

the  context :  "  And  whofocver  was  riot  found  written  in  the 
book  of  life,  was  caft  into  the  lake  of  fire.'*  So  that  it  is  a  moft 
alarnning,  interefting  fubjedt  to  all,  and  efpecially  to  thofe  who 
are  in  their  fins. 

There  are  two  particulars  of  this  future  punifhment  clearly 
held  forth  in  the  text,  which  lead  dire6lly  to  our  main  fubjedb, 
Viz.— "  it  will  be  continual  and  endlefs"—"  it  is  the  fanne 
punilhment  prepared  for  the  devil  and  his  angels,  and  to  be  en- 
dured by  the  wicked  throughout  the  fame  duration  with  theirs, 
which  we  know  to  be  eternal."  A  punifhment  not  only  ex- 
treme in  degree,  and  as  hopelefs  of  reftitution  and  deliverance 
^s  the  being  caft  into  a  lake  of  fire  and  brimftorie,  but  alfo  un- 
ceafing,  perpetual  and  eternal.  For  what  words  can  exprefs  it 
jflronger  than  the  text ;  "  and  fliall  be  tormented  day  and  night 
forever  and  ever.**  Thefe  are  among  the  higheft  and  fti'ongeft 
expreflions  of  eternity  to  be  found  in  the  book  of  God.  And 
it  is  to  be  noted,  that  the  phrafe  "  forever  and  ever,"  is  never 
once  applied  to  deftrudion  but  to  denote  it  to  be  perpetual— 
as  exclufive  of  all  idea  and  hope  of  reftoration.  So  it  is  appli- 
ed by  the  prophet  to  denote  a  perpetual  deftruftion.  Ifai.  34. 
io.  ^^  It  fhall  not  be  quenched  night  nor  day,  the  fmoke  there- 
of fhall  go  up  forever  :  from  generation  to  generation  it  fhall 
lie  wafte  -,  none  fhall  pafs  through  it  forever  and  ever."  And 
fo  it  is  applied  to  the  deflrudion  of  the  enemies  of  the  chriftian 
church.  Rev.  19.3.  "And  her  fmoke  rofe  up  forever  and  ever.** 
And  that  perfonal  fufferings  are  defigned,  feems  evident  from 
the  parallel  difcription,  chap.  14.  11.  "and  the  fmoke  of 
"  their  torment**  afcendeth  forever  and  ever.*'  Wherefore, 
to  thofe  who  fufFer  the  future  punifhment,  there  will  be  no  an- 
nihilation and  cefTation  of  exiflence— no  deliverence— no  cef- 
fation  nor  end  to  their  torment  and  mifery.  This  muft  be  the 
meaning  the  dodlririe  defignedly  taught  by  the  fpirit  of  truth 
in  our  text,  when,  in  a  literal  difcription  of  it,  he  afTures  us 
"  they  fhall  be  tormented  day  and  night  forever  and  ever." 

But  in  dired  oppofition  to  it,  the  Univerfalifts  m^aintain  ; 
fome,  that  there  will  be  lio  future  punifhment  to  the  wicked  j 
others,  that  there  will  be  an  end  and  a  reftitution  of  all  the 
wicked  to  the  heavenly  happinefs,  in  fome  future  period ;  after 
long  and  dreadful  fufFcrings  in  hell. 

What 


What  I  defign  is  (in  fubverilon  of  their  horrid  error)  to  con- 
firm the  doctrine  in  the  text,  and  make  evident  "  that  the  fu- 
ture punifhment  of  the  wicked  will  moil  certainly  behopelefs 
of  efcape  or  reflitution— perpetual  and  eternal  /'by  fhewing 

ill.  The  tenor  of  all  the  threatnings  and  all  difcriptions 
of  the  future  punifhment  of  the  wicked,  ftrongly  import  it 
hopelefs  of  reflitution,  unlimited  and  endlefs  as  their  exiftence. 

2dly.  It  is  confirmed  by  a  variety  of  moil  pointed  declara- 
tions, fitted  and  defigned  of  God,  to  cut  off  all  prefumption 
and  hope  of  efcape  or  reflitution  to  the  wicked  that  die  in 
theii^fins. 

3dly.  It  is  further  confirmed  by  the  conflitutlon  of  nature, 
which  conne6ls  fin  and  mifery  together,  and  will  make  the  fi- 
nally wicked  neceffarily  miierable,  as  long  as  they  have  exifl- 
cnce,  unlefs  this  conftitution  be  annulled  or  fuperfeded  by  the 
grace  of  God,  the  author  of  it  -,  which^  by  many  declarations, 
he  affures  us  fhall  never  be. 

4thly.  It  is  abundantly  confirmed  by  and  throughout  the 
whole  conflitution  of  the  gofpel. 

5thly.  The  doftrine  of  the  future  punifhment  we  maintain, 
in  oppofition  to  theirs,  was  fully  believed  by  the  Jewifh  and 
Chrillian  church,  and  by  their  infpired  teachers. 

Laflly,  The  dodlrine  of  the  iail,  the  eternal  judgment,  fet 
forth  in  the  word  of  God,  and  particularly  by  our  Saviour  and 
his  apoflles,  is  decifive  of  this  controverfy  :  "  That  the  fen- 
tence  and  punifhment  of  the  wicked  will  be  eternal." 

In  the  firfl  place — When  we  attend  to  the  manner  in  which 
this  docline  is  revealed,  we  fee  "  the  tenor  of  all  the  threat- 
nings and  all  defcriptions  of  the  future  punifhment  of  the  wick- 
ed ftrongly  import  it  hopelefs  of  reftitution,  unlimited  and  end- 
lefs as  their  exiftence." 

The  firft  threatning  in  the  book  of  God,  denouncing  the 
punifhment  of  fin  in  thefe  words,  "  in  the  day  that  thou  eatv-ft 
thereof  thou  fhalt  furely  die,"*  imports  an  eternal  exclufion 
from  life  and  bleffednefs  in  mifer)^  as  lafting  as  their  cxiftcnce. 
Death  being  dire6lly  oppofed  to  life  and  happinefs,  this  muft 
be  the  imported  punifliment  upon  every  conftrudion  of  ir» 
This  punifhment  is  furdy  the  juft  wages  of  fin,  and  certainly 
to  be  executed  upon  the  difobedient  in  a  ftate  of  retribution, 

or 

*  G^n.  2.  i7.  Heb.  dying  thou  fhaltdi*. 


(     41     ) 

or  it  v/onld  not  have  been  threatned  by  a  God  of  truth  andjujp 
tice.  This  is  the  awful  fandion  to  fupport  the  law,  authority" 
and  government  of  God,  over  all  the  moral  world,  and  in  eve- 
ry conilitution  of  his  government.  We  rationally  conclude 
it  of  the  conftitution  of  angels,  becaufe  this  is  the  punifhment 
to  which  the  apoftate  angels  are  configned  in  aftate  of  retri- 
bution. We  fee  it  v/as  the  awful  fan6tion  of  the  conftitution 
of  man  in  innocency  ;  and  we  fhall  foon  fee  it  to  be  the  fanc- 
tion  of  the  divine  government  to  mankind  under  a  dilpenfati- 
©n  of  mercy.  If  this  punifhment  is  thejuft  demerit  of  iin, 
and  a  wife  and  neceflary  fandlion  of  the  m.oral  government  of 
God,  it  is  a  difhonourable  ref!ed:ion  on  the  wifdom,  holinefs, 
truth  and  juftice  of  God  to  fuppofe  a  lefs  punifhment  will  ever 
be  denounced  or  executed  upon  the  wicked  in  a  ftate  of  retri- 
bution. And  if  this  fan61:ron  was  wife  and  necefTary  to  man- 
kind in  a  flat^  of  rectitude,  furely,  it  cannot  be  lefs  wife  and 
necefTary  to  them  in  a  ^^tc  of  degeneracy  and  corruption :  but 
*^  as  the  law  v/as  made  for  the  lawlefs,  and  added  becaufe  of 
tranfgreffions,"  fo  we  rationally  conclude,  that  this  puniiliment 
to  the  wicked  in  a  fiate  of  retribution,  will  be  held  up  to  a  pe- 
rifhing  world  in  clear,  full,  decifive  language,  of  the  fam^  aw- 
ful import  with  the  firft  threatning ;  "  hopelefs  of  eternal  life 
and  bleiTednefs,  and  their  mifery  as  lafting  as  their  exiflence.'* 
And  the  revelations  of  God  do  abundantly  confirm  this  di6late 
of  reafon  -,  alTuring  us  this  eternal  death  as  contraftedv/ith eter- 
nal life,  is  "  thevN^ages  of  fin,"  *  asjuftly  the  demerit  of  fm,  as 
the  wages  due  to  a  labourer,  and  furely  "  to  be  repayed"  in  a 
ftate  of  retribution,  f  -It  is  to  be  noted,  this  future  punifh- 
ment is  conftantly  reprefented  as  "  without  limitation  or  end.** 
It  is  faid  of  the  wicked,  "  they  fhall  be  accurfed  and  feparated 
to  evir*  J  or  mifery-—*^  are  appointed  to  wrath"-— "  fhall  be 
turned  into  helL"  |j  Repeatedly,  "  that  they  fhall  be  cafl  out 
into  outer  darknefs,  where  is  weeping,  wailing  and  gnafliing  of 
teeth"— fhall  be  "  cafl  into  the  lake  of  fire  which  is  thefecond 
death" — configned  to  this  ftate  of  punifhment  without  any  li- 
mitation or  end  put  to  it.  And  it  is  to  be  further  obferved, 
that  this  punifhment  is  comnnonly  r^epr-efented  in  terms  diredly 
oppofite  and  exclufive-of  life  and  blefTednefs;  as  death,  the 

G  fecond 

»  Rom.  6,  ult,    t  Deut,  7, 10.   4  D«ut»  29.  zo,2i.    \\  Pfel.  9,  17*- 


.     (     41.) 

fecond  death,  deftruction,  perdition,  damnation,  Ssc,  The 
deftru6tion  and  death -of  the  wicked  is  diredly  oppofed  to 
their  life  and  blefTednefs-— the  perdition,  utter  ruin  of  the  un- 
godly is  hopelefs  of  a  refloration  or  reflitutioxT  to  life  and  hap- 
pinefs— the  damnation  of  hell  is  dire6tly  and  fully  contrafbed 
v/ith  the  gofpel  falvation  and  enjoyment  of  eternal  life— and 
this  punifhment,  in  every  form  of  reprefentation,  announced  by 
the  fpirit  of  truth  without  any  limitation,  period  or  end.  If 
there  be  any  period  to  it,  if  any  limitation  or  termination  of  it, 
let  them  v/ho  affume  it  for  truth  fhev/  it ;  it  belongs  to  them 
who  aiTert  it  to  fliew  it.  It  is  impoiTiblc— they  give  up  the 
eaufe,  by  telling  us  "  their  pain  will  be  unutterable  and  for  a 
long  duration— (God  only  knows  how  long/')  *  This  is  a 
plain,  full  conceflion^  that  God,  who  only  can  bound  it,  has 
declared  no  limitation,  puts  no  period  to  it.  How  prefump- 
tuous  then,  for  man  to  fay  there  will  be  an  end  to  it  ?  For  what 
is  the  plain  import  of  a  puniihment  without  limitation,  in  the 
conftfu6tion  of  reafon  and  common  fenfe  ?  If  a  criminal  among 
men  is  fentenced  to  imprifonment  for  one  or  {ix  monthsj  for 
three  cr  feven  years,  he  and  w^e  know  the  period :  or  if  it  be 
during  pleafure,  there  is  a  hope  of  relief,  and  means  for  it  may- 
be ufed  :  but  if  the  confignment  be  unlimited,  without  day,  it 
is  decifively  for  life  or  during  his  exiftence  in  this  world,  in  the 
common  acceptation  of  all  mankind.  By  this  rule  then,  as  the 
future  punifhment  of  the  wicked  is  conftantly  and  uniformly 
(in  every  form  and  defcription  of  it)  reprefented  to  us  without 
limitation,  period  or  end,  it  ftrongly  and  decifively  imports  it 
to  be  as  durable  and  lading  as  their  exiftence  and  immortality. 
And  this  conftrudlion  is  confirmed  "  by  the  key  of  doctrine  St* 
Paul  gives  us,  for  a  fure  and  decifive  interpretation  of  the  things 
of  the  future  and  invifible  world."  It  is  in  thofe  words  i  Cor. 
4.  18.  ''  For  the  things  which  arefeen  are  temporal,  (are  tem- 
porary and  will  have  an  end)  but  the  things  which  are  not  ken 
(in  the  future  world  of  v/hich  he  is  fpeaking)  are  eternal ," 
without  a  fingle  exception,  and  v/ill  have  no  end.  Paul  was 
bred  a  Pharifee,  early  imbibed  the  do6lrine  of  the  Pharifees 
and  of  the  Jewiih  church,  who  (except  the  Sadducees  who 
were  a  fort  of  infidels)  uniformly  believed  the  dodtrine  of  the 

exiftence 
*  See  Salvjjtion  for  all  men,  p.  24, 


(    43     )        .. 

exiftence  of  angels  and  devils— of  the  fplrits  of  mankind  both 
good  and  bad  in  a  future  ftate— -and  that  they  were  all  immor^ 
tal,  their  exillence  without  end.  They  believed  God  to  be 
the  rewarder  of  them  who  diligently  feek  him,  and  the  aven- 
ger of  the  wicked  :  and  in  connexion  herewith,  they  believed 
the  future  invifible  world  to  be  a  ftate  of  rewards  and  punifh- 
ments— they  believed  a  heaven  and  hell— that  the  rewards  of 
the  righteous  in  heaven  would  be  eternal,  and  thepunifhment  of 
the  wicked  in  hell  would  likewife  be  eternal.  And  this  was 
the  reafon  why  the  Pharifees  with  all  their  carping  difpofition, 
never  once  objeded  to  the  dodtrine  of  our  Saviour,  when  he  fo 
clearly,  plainly  and  repeatedly  taught  the  dodrine  of  the  ever- 
lafting  punilhment  of  the  wicked,  and  in  a  manner  fufficient- 
ly  galling  to  them.  They  could  not  do  it,  becaufe  it  was 
their  own  profefied  faith,  and  that  of  the  Jewifh  church.  Nor 
doth  Paul,  when  converted  to  the  faith  of  Chrill,  alter  a  fin- 
gle  article  in  this  creed ;  for  in  thefe  great  dodrines  of  Godli- 
nefs-,  the  faith  of  the  Jewifh  and  Chriftian  church  is  one.  Paul, 
achriftianand  an  infpired  apoftle,  teaches  the  church  and  world, 
"that  the  things  of  the  future  and  invifible  world,  are  ail 
(without  diflindion  or  a  fingle  exception)  eternal.*'  Then 
heaven  and  hell  are  fo— then  the  character,  ft  ate  and  blelTed- 
nefs  of  the  righteous  in  that  world  is  fixed  and  eternal — 
and  likewife  the  charader,  ftate  and  punifhment  of  the  wick- 
ed in  that  v/orid  is  fixed  and  eternal.  And  this  key  of  infpi- 
ration  ought  to  be  decifive  with  chrifllans  of  all  generations. 
Efpecially,  as  there  is  not  a  fingle  inftance  in  all  revelation  of 
a  period  put  to  any  of  the  things  of  the  invifible  ftate,  which 
the  apoftle  announces  to  the  world,  are  all  "  eternal."  How 
unfcriptural  and  abfurd  their  notion  of  a  next  ftate,  as  tempo- 
rary, when  it  is  diredtly  excluded  and  confuted  by  thh  rule  of 
infpiration.  Is  this  punifhment  commonly  reprefented  ia 
terms,  which  of  their  own  force  imply  an  eternal  exciufion  from 
life  and  blefTednefs  in  mifery,  as  lafting  as  their  exiftence  ?  and 
always  fet  forth  vnthout  limitation  or  eiid  ?  doth  reafon  teach 
us  that  fuch  a  reprefentation  of  it,  imports  it  to  be  as  durable 
^nd  lafting  as  their  exiftence  ?  and  is  it  aicertained  by  the  rule, 
of  infpiration  before  us,  that  it  will  be  eternal  ?  this  ought  to 
include  our  belief  qi  it^  as  the  truth  of  God, 

Gz  .    ^  We 


(.    44     ) 

We  add,  this  conflmdiion  feems  fuither  confirmed,  by 
the  do6brme  of  reftitution  as  taught  us  by  infpiration.  For 
where  reflitution  from  threatned  deftnj6l!on  is  defigned, 
the  hope  of  it  is  ufually  fet  forth  and  accompanies^  or  is 
annexed  to  the  reprefentation  of  the  judgment  and  defoia- 
tion  :  and  is  taught  with  clearnefs  according  to  its  im- 
portance, by  the  fpirit  of  infpiration.  There  is  a  perfedion 
in  all  God*s  works  :  a  wifdom  and  perfeftion  in  the  manner  as 
well  as  matter  of  divine  revelation.  We  therefore  rationally 
€xpe6^,  a  fimilariry  in  the  reprefentation  of  the  fame  kind  of 
fubjeds.  "  Where  deftru6tion  is  denounced  but  reilituticn  is 
deligned,  wc  find  the  hope  of  it,  ufually  accompanies  it."  And 
the  wifdom  and  importance  of  this  m.ode  of  inftrudion,  is  ob- 
vious :  '^  that  the  Lord  may  be  enquired  of,  to  do  it  for  them,'*' 
&c.  Thus,  deftrudion  is  denounced  againft  Moab,  but  with 
a  hope  God  would  not  make  an  end.  And  the  defcription  of 
the  judgment  clofes, — ''  yet  will  I  bring  again  the  captivity 
of  Moab  in  the  latter  days,faith  theLord,'*  Jer .  48 .  47 .  When 
deftrudlion  is  denounced  but  reftitution  is  deiigned,  frequently 
the  precife  period  of  the  deftrudion  and  of  the  commicncement 
of  the  reftitution  is  fixed  :  and  fometimes  the  inftrument,  means 
and  circum.ftances  of  it,  are  defcribed.  Seventy  years,  Tyre 
fhall  be  defolate  and  forgotten  :  and  at  the  end  of  feventy 
years  her  vifitation  and  reftitution  is  announced  by  the  prophet, 
Ifa.  23.  15,  16,  17,  18.  Every  one  knows,  the  period  of  the 
jewilh  deftrudion  and  captivity  in  Babylon  was  fixed,  at  feven- 
ty years  :  with  repeated  declarations,  God  would  not  m.ake  a 
full  end,  would  corred  them  in  meafure  j  and  accomipanied 
with  many  and  ftrong  affurances  of  their  reftitution  :  the  in- 
ftrument and  means  of  it  defcribed  by  the  hand  and  procla- 
mation of  Cyrus. 

In  the  judgment  and  defolation  denounced  upon  Egypt, 
the  period  of  it  is  fixed  at  forty  years.  The  circumftances  of 
its  reftitution  are  defcribed,  with  its  diftinguifning  charader  (a 
bafe,  low,  the  bafefc  of  all  kingdoms)  fixed  for  ages.  Ezek. 
129.  13,  14,  15,  16.  The  predidion  of  the  deftru&on  of  this 
once  great  kingdom,  and  reftitution  of  this  low,  bafe  kingdom, 
was  of  importance  to  "  remind  and  ihame  Ifrael  for  their  folly 
and  wickednefs  in  withdrawing  their  truR;  from  God,  and  pla- 


cing 


cing  it  upon  this  broken  reed  :"  and  likewife  to  be  a  clear; 
ftrong  atteftation  and  confirmation  of  the  do6lrine  of  infpirati- 
on  to  paft,  prefent  and  future  ages,  as  long  as  it  iliall  have  ex- 
illence.  But  this  and  the  other  reftitutions  which  have  been 
mentioned,  ate  comparitively  of  no  moment  to  the  great  refH^ 
tution  of  all  the  damned  in  hell  they  tell  of:  thereforCj  if  this 
laft  be  a  do6lrine  of  infpiration,  we  rationally  expe6t  at  leaft 
as  clear,  particular,  decifive  and  circumftantial  a  defcription  of 
it.  Surely  the  high  importance  of  it  befpeaks  it.  Can  we  find 
it  ^  In  the  forfeited  inilances,  the  people  concerned  and 
others,  have  not  to  go  "  to  prophetic,  figurative  defcriptions 
and  univerfal  terms  belonging  entirely  to  other  fubjeds,  and 
not  to  the  doftrine  of  their  deitrudion,  to  find  their  hope  of  re- 
ftitution  :  No,  they  and  we  find  their  hope  of  reili tution  at 
hand,  as  accompanying  the  defcription  of  their  punifhment,  or 
annexed  to  it.  Here  then,  by  the  rule  and  method  of  inspi- 
ration, we  exped  to  find  their  dodirine  of  future  reflitution,  if 
any  where.  Do  any  of  the  infpired  writers  fet  a  period  to  the 
future  punifhment  ?  Do  they  annex  a  hope  of  reflitution  to 
any  one  of  their  defcriptions  of  it  ?  Do  they  tell  us  the  author,, 
t-he  means,  or  a  fingle  fyllable  of  a  circumftance  about  it  ?  no, 
there  is  a  perfect  filence  reigns  through  the  fcripture  as  to  this 
do6i:rine :  and  all  the  defcriptions  of  that  punifhment  are  deci- 
fively  without  limitation,  period  or  end.  Their  dodrine  of 
reflitution,  is  then  an  unfcriptural,  groundlefs,  hopelefs  dclufi- 
on.  The  infpired  writers  put  no  period  to  the  future  punifh- 
ment :  they  annex  no  hope  of  rcftitution  to  them  wto  pcriih 
in  it.  We  infer,  they  had  no  commiflion  from  heaven  to  do 
it,  or  certainly  they  would  have  done  it.  The  conclufion  is, 
no  perfon  on  earth  ever  had  or  now  hath  commifTion  from  God 
to  teach  fuch  a  doctrine  :  they  prophecy  the  deceit  of  their 
ov/n  hearts,  or  the  iniligation  of  the  wicked  one.  To  proceed, 
v/e  find  the  true  dodrine  of  refcitution  taught  with  great  ciear- 
nefs  and  oft  repetitions  according  to  the  importance  of  it.  Thus 
the  refcitution  of  the  Jews  from  their  captivity  in  Babylon,  is 
taught  with  great  clearnefs  and  oft  repetitions,  by  the  prophets 
Ifaiah,  Jeremiah  and  Ezekiel..  Almofl  whole  chapters  are  ta- 
ken up  by  the  prophet  Jeremiah  in  the  mofl  flrong,  literal  and 
figurative  defcriptions  andaffurancesofiti  as  24th  and  others* 

And   ' 


.    (     46     ) 

And  that  great  reftoration  to  take  place  before  the  end  of  the 
world,  in  the  final,  general  call  of  the  Jews  and  Gentile  nati-w 
ons  into  the  kingdom  of  God,  is  a  grand  fubje6l  of  revelation, 
taught  by  Mofes  and  the  prophets,  our  Saviour  and  his  apof- 
ties  : .  it  is  very  often  repeated  by  the  prophets,  taught  by  our 
Saviour  in  hi^  parables  :  and  it  is  obfervable  he  gives  to  the 
Jews  their  hope  of  the  refloration  of  their  nation  and  the  time 
of  it,  in  his  denunciation  of  their  deftrudion  and  that  of  Jeru- 
falem.  Luke  21.  24.  As  Paul  doth  likewife  in  the  nth  to 
the  Rom.  25,  making  the  call  of  the  Jews  and  Gentiles  coe- 
val, cotemporary  events. 

Moreover,  when  thefe  moil:  illufjirious  works  of  divine  grace 
Ihall  be  wrought  in  our  world,  illuflrating  the  grace  of  God 
and  the  honour  of  the  Saviour  in  great  glory,  and  in  which  the 
happinefs  of  millions  and  millions  and  all  the  nations  of  the 
earth  are  concerned,  in  the  ingathering  of  the  fullnefs  of  Jews 
and  of  Gentiles  in  the  millenium  ilate ;  we  find  this  reftitution 
defcribed  and  exhibited  according  to  the  importance  of  it,  in 
the  moillively,  bold,  ftrong,  literal  and  figurative defcriptions 
humane  language  is  capable  of-—"  by  the  binding  of  fatan'* 
— "  the  reigning  of  Chrift  a  thoufand  years" — "  by  a  new  hea- 
vens and  a  new  earth"  &c.  &c.  and  heaven  and  earth  called 
to  rejoice  in  it.  It  is  a  divine  reality,  and  will  be  accompanied 
with  very  great  rejoicings  in  heaven  and  earth. 

Now,  if  the  do6lrine  of  the  reilitution  of  all  the  damned  In 
hell,  v/as  a  divine  reality,  and  a  dodrine  of  fuch  glory  as  is  pre- 
tended, \^  the  very  glory  of  the  gofpel ;"  we  rationally  con- 
clude we  fhould  have  had  it  as  clearly  ftated,  as  oft  repeated, 
and  fet  forth  with  equal  folemnity,  pomp  and  energy  of  lan- 
guage ;  that  heaven,  earth  and  hell  would  ring  with  the  tidings : 
and  heil  indeed  would  be  no  more  hell,  that  place  of  weeping, 
wailing  and  torment  it  is  conftantly  reprefented  to  be,  but  a 
place  of  the  greatelt  mercy  and  joy.  Do  we  find  it  fo  ?  Not 
a  fingle  fyllable  of  any  deliverance  out  of  it,  and  nothing  of  a 
defcription  anfwerable  to  the  great  importance  of  it,  if  there 
was  any  truth  in  it.  Contrary  wife,  hell  is  conilantly  repre- 
fented as  a  place  or  ftate  of  wrath  without  mercy— of  torment 
without  joy— and  where  the  configned  to  it,  "  fhall  be  tor- 
mented day  and  night  forever  and  ever."    And  can  there  be  a 

more 


(     47     )  .         \ 

tnore  mahlfeft,  barefaced  delufion  than  their  do6lrine  is  ?  One 
inftance  more  upon  the  dodlrine  of  reftitution.  Natural  death  is 
a  great  deftrudtion— it  is  univerfal  to  mankind  j  but  reftituti- 
on  is  defigned*  It  is  included  in  the  firft  promife  after  the 
apoftacy,  before  the  fentence  was  pafTed.  And  the  dodrine  of 
the  refurredtion  runs  through  the  revelations  of  God.  We 
know  the  period  of  death's  reign  and  of  the  commencement  of 
the  refurredion  is  fixed  *  When  the  laft  trumpet  Ihall  found, 
the  great  day  of  the  relurredlion  Ihall  commence.  We  know 
the  moil  important  circumftances  of  the  refurreftion,  both  of 
the  juft  and  unjuft.  The  bodies  of  the  righteous  fhall  arife 
fpiritual,  powerful,  glorious,  immortal  in  an  everlafting  life  : 
but  the  wicked  Ihall  arife  to  everlafting  fhame,  contempt  and 
damnation*  Thefe  are  inftances  and  illuftrations  of  the  true 
fcripture  dodrine  of  reftitution.  Is  their' s  like  it  ?  In  no  in- 
ftance>  in  no  one  important  circumftanCe.  It  is  no  more  like 
it  than  the  delufions  of  fatan  commonly  are  to  the  truths  of 
Godi  If  therefore  we  make  the  fcripture  dodlrine  of  reftituti- 
on our  rule  in  judging  upon  the  fubjed,  (and  we  have  none 
other,  their  doctrine  being  oppofite  to  the  method  in  which  the 
true  do6lrine  is  conftantly  revealed,  there  being  no  hope  of 
fuch  reftitution  accompanying  or  annexed  to  any  one  defcripti- 
on  of  the  future  punifhment,  and  not  a  fingle  defcription  of  it, 
much  lefs  with  a  clearnefs,  repetition,  folemnity  and  energy  an- 
fwerable  to  its  importance)  we  muft  judge  it  an  incredible  and 
moft  pernicious  delufion.  And  we  ftiall  fee  it  every  way  ex- 
cluded, confuted,  and  reprobated  in  fcripture  before  we  have 
done  with  the  fubjedt. 

Wherefore,  in  as  much  as  the  future  punilliment  is  common- 
ly reprefented  in  terms  oppofite  and  exclufive  of  life  and  blef- 
fednefs,  and  in  every  defcription  of  it  without  limitation  or  end, 
by  the  conftrudlion  of  reafon — the  exprefs  rule  of  the  apoftle, 
and  the  fcripture  dodlrine  of  reftitution  itfelf  j  it  is  ftrongly 
imported,  to  be  without  end,  without  hope  and  eternal. 

It  is  to  be  remembered,  that  this  punifliment  is  not  only  thus 
ftrongly  imported,  in  every  defcription,  but  it  is  alfo  purpofe- 
iy,  exprefsly,  repeatedly,  literally  taught  and  aflerted  to  be 
eternal ;  in  terms,  words  and  phrafes  emphatically  exprelTive  of 
eternity.    Thus  we  are  taught,  that  the  wicked  "  Ihall  be  de- 

ftroyed 


(.48  ) 
ftroyed  forever  :*'  *  fliall  arife  to  fhame  an<d  e verl aft ing  con- 
tempt.*'j-  And  it  is  afferted,  "  that  they  Hiall  go  away  into 
€verlafting  punifhment  :'*  J  and  ^^  fiiail  be  punifhed  with  an 
everkfling  deftrii61:ion."  |I  And  in  our -text,  ^^  that  they  ihail 
be  tormented  day  and  night  forever  and  ever.**  In  thefe  and 
,parailel  texts  we  are  defignedly  taught  the  duration  of  their  pu- 
nishment in  a  literal  defeription  of  it.  It  is  "  forever,"  *^  ever- 
lafling,"  ^'  and  forever  and  ever  ;'*  and  this  laft  phrafe  "  fore- 
ver and  ever"  is  emphatically  ^xprefiive  of  eternky  as  appli- 
ed to  God,  to  denote  and  defcrtbe  the  eternity  of  his  exiilence, 
of  his  attributes,  of  his  throne  and  kingdom,  &c.  and  as  de- 
fcriptive  of  his  faints  everlafting  happinefs  i  and  no  lefs  em.- 
phatieai  as  defcripttve  of  the  endlefs  punifnment  of  the  wick^ 
€d  :  it  being  never  applied  to  deftruftion  but  to  denote  it  per- 
petual, as  exclufive  of  all  idea  and  hope  of  deliverance  or  reite- 
ration, as  before  noted.  Can  there  be  a  more  certain  rule  to 
fix  the  meaning  of  a  phrafe,  tlian  the  perpetual,  unvaried  ufe 
of  it  throughout  infpiration  ?  If  this  will  not  do  it,  it  feems 
impofTible  to  be  d(r>ne.  And  it  is  obfervable,  that  the  very 
&Tie  words  and  phrafeology  is  ufed  to  exprefs  the  perpetual, 
unceafing  and  eternal  duration  of  the  glory  and  happinefs  of 
the  righteous  and  of  the  punifhment  of  the  wicked  :  as  in  the 
fentence  of  the  laft  judgment,  and  the  phrafeology  in  the  text 
*''day  and  night  forever  and  ever."  §  This  is  the  higheft, 
fti-ongeft,  and  moft  emphatic,  literal  defeription  given  us  of 
the  eternity  of  the  one,  and  the  other,  and  of  both  alike.  And 
can  this  be  without  defign  ?  Now  when  the  duration  of  this 
future  punifliment,  is  thus  e}q)refsly,  defignedly  -and  literally 
taught  us  and  afferted  to  be  eternal,  in  words,  terms  and  phra- 
fes  emphatically  expreffive  of  eternity,  to  fay  the  duration  of 
it  is  not  determinately  and  deciftvely  ftked,  appears  prefump- 
tuous  and  impious. 

Moreover,  the  figurative  defcriptions  of  this  puniftiment  are 
equally  ftrong,  emphatical  and  decifive  of  it  as  hopelefs  of  re- 
ftltution  and  of  endlefs  duration.  What  figurative  defcripti- 
ons can  exhibit  a  ftate  hopelefs  of  reftitution  with  ftronger  force 
and  beyond  that  of  putrid  bad  fifh,  caft  away  for  putrefa61:ioni 
is  there  any  hope  of  their  recovery  for  ufe  ?  or  that  of  a  criminal, 

mercilefs 

*  P{>lm92.  7.     t  Daniel  12.  2.     |  Mat.  25.  ult.     ||  2  Thef,  I.  90 
§  See  Mat,  25.  Rev.  7,  15,  16,  17,  and  Rev.  22.  5* 


(    49    ) 

mercilefs  debtor,  who  owes  ten  thoufand  talents,  and  has  no- 
thing to  pay  i  call  into  prifon,  and  his  irnprifonment  to  continue 
until  he  hath  paid  the  lafl  farthing,  the  laft  mite  ?  or  that  of  a 
man  not  having  on  the  wedding  garment,  bound  hand  and  foot 
and  caftout  of  the  kingdom  of  God,  into  outer  darknels  ?  muft 
not  his  cafe  be  abfolutely  defperate  thus  deprived  of  all  means, 
"  caft  out  of  the  kingdom  and  bound  hand  and  foot  too  ?" 
Thefe  are  figurative  defcriptions  of  their  hopelefs  ftate,  given 
by  our  Lord  himfelf.  Alike  ftrong  are  thofe  others  given  by 
infpiration,  of  their  being  configned  to  the  blacknefs  of  dark- 
nefs  forever— of  their  being  call  by  the  juftice  and  power  of 
God  for  punifhment,  into  a  lake  of  fire  and  brimilone.  Eve- 
ry defcription  moll  pointedly  Ihewing  it,  hopelefs  of  deliver- 
ance and  reftitution  -,  becaufe  infinitely  above  and  beyond  the 
reach  of  means  and  power  in  all  the  creation.  And  the  figu- 
rative defcriptions  are  equally  emphatical  and  decifive  of  the 
endlefs  duration  of  it.  It  is  fet  forth  by  devouring  fire,  that 
fhall  devour  the  adverfaries— by  eternal  fire-— everlafling  burn- 
ings ;  emphatically  the  everlafting  fire  prepared  for  the  devil 
and  his  angels.  And  ifpoffible  yet  more  llrongly,  by  un- 
quenchable fire,  that  in  the  principle  of  it  cannot  be  quenched  j 
*^  a  fire  that  {hall  never  be  quenched"—-"  a  worm  that  dieth 
not,  and  a  fire  that  is  not  quenched."  Our  Lord  has  taught 
us  in  the  25th  of  Matthew,  what  he  means  by  this  fire,  the  fire 
of  hell.  In  the  41ft  verfe  he  tells  us,  the  wicked  fhall  depart 
into  everlafting  fire  prepared  for  the  devil  and  his  angels.  And 
in  the  lail  verfe  he  tells  us  his  meaning  without  a  figure,  literal- 
ly, "  they  fhall  go  away  into  everlafting  punifhmaCnt."  By 
this  key  therefore,  by  unquenchable  fire  he  muft  m.ean  literal- 
ly "  endlefs  puniftiment"— "  by  the  worm  that  dieth  not,  and 
a  fire  that  is  not  quenched,  a  fire  that  fhall  never  be  quenched," 
he  muft  mean  a  punifliment  that  hath  not  and  never  fhall  have 
an  end*  It  is  fet  forth  by  fire,  to  denote  the  extremity  of  it  ^ 
and  by  unquenchable,  that  is  not  quenched,  fhall  never  be 
quenched,  moft  ftrongly  to  denote  the  eternity  of  it.  The  fi- 
gurative terms  in  which  it  is  exprefTed,  will  admit  of  no  other 
confiftent,  literal  conftrudlion,  according  to  the  key  which  he 
hath  given  us.  And  it  is  obfervable,  that  our  Lord  teacheth 
this  endlefs  punifhment  with  great  folemnity,  over  and  over 

H  againr 


.      (     5?    ) 

again,  as  contrafted  with  the  enjoyment  of  eternal  life  and  the 

inheriting  the  kingdom  of  God  (in  thefe  figurative  defcriptions 
of  it)  as  of  very  great  importance  to  be  mofl:  firmly  believed 
and  realized  ;  in  Mark  9.  43?  44>  45?  465  47, 48.  In  each  de- 
fcription  the  being  call  into  hell— into  hell  fire,  is  contrafted 
with  the  entering  into  life  or  the  kingdom  of  God  :  and  the 
impoiTibility  of  the  latter,  is  ftrongly  held  forth  in  the  endlefs 
duration  of  this  punifhment  :  denoted  by  unquenchable  fire, 
a  fire  that  iliall  never  be  quenched,  a  worm  that  dieth  not  and 
a  fire  that  is  not  quenched  ;  §  and  fo  often  repeated.  If  the 
metaphorical  worm  confcience  dieth  not,  i.  e.  will  never  ceafe 
to  accufe  and  torment  them,  it  is  naturally  imipoffible  but  that 
their  punishment  fhould  be  aslailing  as  their  exiftence  :  ''  the 
linoke  of  their  torment  (is  faid)  to  afcend  forever  and  ever/' 
If  their  torments  be  not  eternal,  the  figure  of  it  '^  the  fmoke 
of  it  afcending  forever  and  ever,"  could  be  neither  true  nor  pro- 
per. On  the  whole,  the  figurative  difcriptlons  of  this  punifli- 
ment,  are  the  moftilrong  and  emiphaticai  in  nature  ;  all  of  the 
fam.e  import  with  the  literal  and  decifive  of  it  -,  hopelefs  of  re- 

ftitution 

§  To  fay  this  declaration  of  Chriu,  fo  oft  and  folemnly  repeated,  can 
prove  no  more  *'  than  that  the  torments  of  the  wicked  fhall  lafi  as  long 
as  their  next  ilate  of  exigence  laiteth,  without  determining  how  long  that 
fhall  be,"  is  to  evade  and  glofs  away  the  very  fpirit  of  the  text,  and  avails 
not  ;  hecaufe  the  Jews  and  difciples  knew  and  believed  in  no  other  next 
flate,  but  that  which  is  eternal ;  and  the  words  are  moil  forcibly  defcrip- 
tive  of  an  eternal  punilhmsnt :  and  therefore  in  no  other  fenfe  could  it  be 
taken  by  them,  or  defigned  by  our  Lord.  Neither  doth  it  any  more  avail 
to  fay,  **  that  the  words  are  taken  from  the  prophecy  of  Ifaiah,"  and  allude 
to  the  punilhment  of  burning  dead  bodies,  or  permitting  them  'co  lie  above 
ground  to  be  aeilroyed  of  worms---and  **  that  the  fire  andWorm"  can  in  no 
other  fenfe  be  faid  ''  not  to  be  oiienched,  and  not  to  die  ;"  but  as  they  would 
continue  till  the  carcafes  were  confumed."*  For  the  idea  of  rcHitution, 
deliverance  or  removal  of  the  bodies  from  this  ftate  of  punilliment,  is  to- 
tally excluded  and  reprobated  in  their  own  conftruftion.  They  fnall  ne- 
ver be  removed  from  the  power  of  the  iire  and  worm,  till  utter  deftruflion 
be  compleated.  And  what  are  the  characters  of  this  punifhment  fo  defcri-. 
bed  ?  It  is  final  for  this  world-— it  is  unchangeable,  there  is  no  deliver- 
ance out  of  it---and  it  is  as  lafting  as  the  fubjeds  of  the  punifhment ;  the 
carcafes  to  which  it  is  applied.  So  when  it  is  applied  to  the  future  world, 
the  fame  charaders  go  along  with  the  defcription  of  it.  It  is  final  for  the 
world  tocome---it  is  unchangeable,  and  there  is  no  deliverance  out  of  it--- 
and  it  is  as  lafling  as  the  immortality  of  the  fubjefts  of  it.  So  that  the 
genuine  proper  force  of  their  own  eonllrudion,  ii  perditicn  to  their  own 

fclieme 

*  Salv.  fgr  all  men,  p.  ^3. 


(     51     ) 

ftitution  and  of  endlefs  duration.     Furthermore  the  fcripture 

examples  of  this  punifhment,  are  equally  decifive  of  it,  hope- 
lefs  of  reftitution  and  eternal.  Infpiration  fets  forth  three  re- 
markable enfamples  of  it— the  deflrudion  of  the  old  world  in 
the  flood— of  Sodom  and  Ghomoirah  confumed  by  fire  from 
heaven-— and  of  the  unbelieving  Ifi  aelites  who  perifhed  in  the 
wildernefs,  excluded  God's  reft,  both  by  the  oath  and  confumi- 
ing  wrath  of  God.  Now,  in  each  of  thefe  enfamples,  there  is 
an  open,  vifible,  and  eternal  feparation  between  the  righteons 
and  the  wicked— never  to  be  re-united  in  this  world.  In  each 
example,  the  wicked  are  deftroyed  in  a  difpenfation  of  wrath 
only,  without  mercy  ;  in  fupport  of  the  authority  and  govern- 
ment of  God  and  for  the  good  of  others,  but  no  benefit  to 
themfelves  :  and  in  each  the  deftru6lion  is  hopelefs  of  reftitu- 
tion,  an;i  the  reftitution  barred  by  an  impoffibrlity,  natural, 
moral  or  both,  as  will  be  iliewn  in  another  place.  So  that  it 
feems,  no  examples  of  the  future  punilnment  could  be  prefent- 
ed  to  the  eye  of  man  in  this  ftate,  miore  in  point  and  more  abfo- 
lutely  decifive  of  it "  as  hopelefs  and  endlefs/'  than  thefe  which 
infpiration  gives  us.  We  add  one  thing  more  to  ai certain  this 
pointy  viz.  The  future  punifliment  of  the  wicked  will  be  the 
fame— -in  the  fame  place  of  torment,  and  as  lafcing,  the  fame 
in  duration  with  the  devil  and  his  angels  ;  which  we  know  to 
be  hopelefs  of  reftitution  and  eternaL    Our  Saviour  and  Judge 

aiTures 

fcheme,  and  a  confirmation  of  the  truth.  And  this  is  not  orJy  the  necef- 
fary  conftru6lion,  and  the  terms  fuch  as  will  admit  of  no  other,  but  it  is 
evidently  defigned  by  our  Lord.  For  if  he  had  defigned  only  to  teach, 
them,  that  the  wicked  (hould  endure  the  future  torments,  without  deter- 
mining the  duration  of  them,  it  was  fufncient  to  tell  them  tkey  fhould  be 
caft  into  hell  fire,  for  this  is  defcriptive  of  the  future  punifhment,  and  never 
once  ufed  but  to  exprefs  it.  On  this  fuppoution  there  needed  no.  more  ; 
and  the  additional  defcription  fo  oft  repeated,  as  inculcating  and  impref- 
iing  fomething  of  very  great  importance,  is  rendered  entirely  needlefs,  nu- 
gatory and  vain.  We  are  therefore  conltrained  to  conclude,  that  our  Lord 
doth  defigaedly  give  us  a  defcription  of  the  perpetuity  as  v/ell  as  extremi- 
ty of  that  punifhment.  And  he  doth  in  fad  reprefent  the  onceafing,  end- 
lefs  duration  of  it  figuratively,  '■'  bv  the  fire  that  is  not  quenched,  and  fhall 
never  be  quenched,  anoJ  a  worm  that. dieth  not,"  with  as  llrpng  force  as 
can  be  literally  done  by  endlefs,  eternal,  or  any  words  that  can  be  ufed. 
So  that  there  is  no  evading  the  force  of  this  text  by  any  cavil  or  criticiln^ 
whatever.     It  mocks  and  defies  the  vain  and  profane  attempt. 

Ha 


(     5^    ) 

affures  us,  that  in  the  laft  judgment  he  will  fay  to  the  wicked, 
«^  depart  from  me  ye  curfed,  into  evcrlafting  fire,  prepared  for 
the  devil  and  his.  angels :"  configning  them  to  the  fame  pnnifli- 
ment  and  of  the  fame  duration.  And  in  our  text  they  are  defcri- 
bed  as  caft  and  tormented  together^' in  the  lake  of  fire  and  brim- 
ftone  forever  and  ever : ' '  determinately  reprefenting  the  fame  pu- 
nifhment  with  the  fame  duration.   But  we  know  the  devils  are 
bound  and  referved  in  everlalling  *  chains,  and  will  never  be 
faved.    This  was  the  doctrine  of  the  jewilh  church,  and  receiv- 
ed by  the  infpired  apoftles  and  chriflian  church,  in  the  firfl  and 
pureft  age  of  it.     For  it  is  a  principle  with  them,  not  only  of 
inftru6lion,  admonition,  and  warning,  as  ufed  in  feveral  of  the 
facred  epiftles,  but  of  flridreafoning  andargumxentation.    So 
it  is  improved  by  St.  James  in  the  2d  chap,  of  his  eprflle,  in  ar- 
guing againft  a  falfe,  dead  faith,  without  works,  tharit  cannot 
fave  no  more  than  that  of  the  devil's.   Now,  if  it  was  not  a  truth 
that  the  devils  fhould  never  be  faved,  an  infpired  apoftle  would 
not  have  afiumed  it  as  true,  and  as  a  principle  of  argumentati- 
on.    And  if  it  was  not  a  truth,  his  defigned  conclufion  would 
not  follow,  viz.  that  the  fubjedls  of  a  falfe  faith,  living  and  dy- 
ing fo,  could  not  be  faved.     Again,  if  it  v/as  not  an  univerfal- 
ly  acknowledged  truth  in  the  church  of  God,   the  argument 
could  not  carry  univerfal  convi6tion  in  it,  as  it  is  manifeilly  de- 
figned to  do.     The  conclufion  therefore  is,  that  it  is  a  certain 
truth  that  the  devils  fliall  never  be  faved.     Their  punilhment 
will  be  eternal,  and  that  of  the  wicked  equally  durable,  hope- 
lefs  of  refbitution  and  everlafliing.     Now  let  it  be  noted,  that 
this  dodtrine  of  the  future  punilhment  runs  through  the  revela- 
tions of  God,  from  the  firil  threatning  in  paradife,  to  the  15  th 
verfe  of  the  laft  chapter  of  revelations.     And  that  it  ap- 
pears in  the  whole  reprefentation  to  be  defcribed  and  delivered 
to  the  world  with  alike  clearnefs,  confiftency,  precifion  and 
pcrfe6lion  as  other  great  doftrines  (fuch  as  relate  to  the  Meffi- 
ah,  to  the  everlafting  happinefs  of  the  righteous,  &:c.&c.)  which 
run  through  the  revelations  of  God.     And  can  there  in  this 
view  of  it,  be  a  doubt  whether  this  punilhment  be  revealed  to 

us 
*  Jude  6.  The  word  aldios,  here  rendered  everlafting,  is  ufed  but  once 
befides  this  place,  and  it  is  there  ufed  to  defcribe  eternal  power  and  dei- 
ty. Rom.  I,  20. 


(     5.1    ) 
US  to  be  temporaiy  or  eternal  ?  The  one  or  the  other  it  mull  be, 
and  is  defigned  to  be  afcertained.     Is  it  revealed  as  temporary 
and  as  what  will  have  an  end,  when  there  is  no  period  put  to 
it  exprefsly,  by  intimation  or  implication  in  any  one  defcripti- 
on  of  it  whatfoever  ?  By  no  means.     Is  it  not  determinately 
and  decifively  revealed  of  God  to  be  eternal,  taking  the  feveral 
defcriptions  and  whole  exhibitions  of  the  dodrine  together  ? 
Clearly :  for  thus  it  (lands  in  the  book  of  God.     The  firft 
threatning  imports  this  punifhment  for  fin,  to  be  an  eternal  ex- 
cliifion  from  life  and  blelTednefs  in  mifery  as  lafting  as  their 
exiilence.     It  is  frequently  defcribed  by  the  fame  word,  and 
in  words  and  terms  of  the  fame  import,  and  conflantly  without 
a  fingle  variation,  without  period,  end  or  limitation.     It  is  of- 
ten in  the  old  tefbament  and  new,  literally  taught  and  afTerted 
to  be  eternal,  in  words  and  phrafes  the  mofl  ilrong  and  em.- 
phatical,  expreffive  of  eternity,  that  arc  ufed  in  the  book  of 
God.     All  the  figurative  defcriptions  of  it  are  equally  decifive 
of  it,  as  hopelefs  of  reilitution  and  of  endlefs  duration .     Seve- 
ral of  which  can  have  no  meaning  if  they  do  not  mean  endlefs  ; 
or  mufl  have  a  meaning  contradi6lory  to  the  term;S  in  which  it 
is  expreffed.     The  fcripture  examples  have  decifively  the  fame 
language  and  import.     And  this  punifhment  is  {tt  forth  as 
eternal,  byway  of  disjunftion  and  oppofition,  as  contrailed  with 
the  everlafting  life  of  the  righteous,  by  a  phrafe  mofl  decifive 
of  perpetual  and  endlefs.     TThe  punifhment  and  happinefs  both 
faid  to  be  "  day  and  night  forever  and  ever."     And  it  is  as  de- 
cifively fet  forth  by  way  of  connexion,  the  punifhrn^ent  of  the 
wicked  th^  fame,  and  of  the  fame  duration  with  the  everlafting 
punifhment  of  the  devil  and  his  angels.     On  the  whole,  it  is 
evident  the  duration  of  this  punifhment  is  defigned  to  be  re- 
vealed and  afcertained  to  us.     And  can  it  be  more  fo  than  in 
having  all  the  parts,  defcriptions,  and  whole  exhibition  of  one 
import,  and  centuring  in  one  point,  endlefs  ?  Can  this  impor- 
tant dodlrine  which  runs  through  the  revelation  of  God,  be  fo 
revealed  to  us  without  defign,  when  defign  is  fo  ftrongly  mark- 
ed through  the  whole  ?  Or  can  any  thing  be  defigned  lefs,  or 
any  otherwife  than  what  is  clearly,  plainly,  fully  and  decifive- 
ly reprefented  and  imported  through  the  whole  ?  It  is  impofTi- 
blci  becaufe  it  implies  defigned  Slfhood  and  deception,  de- 

ftrudive 


(     54     ) 

ftru6i:ivc  of  tlie  moral  charader  of  God,  and  of  the  dodlrine  of 
infpiration.     Mofi  certain  then  it  is,  that  this  punifhrnent,  in 
all  its  everlafling  terrors,  will  be  executed  upon  the  wicked,  in 
the  future  and  eternal  ilate.     God  hath  defigned  it— hath  re- 
vealed it— is  able  and  refolved  to  do  it :  .and  his  wifdom,  holi- 
nefs,  juftice,  truth  and  immutability  infure  the  dreadful  execu- 
tion.    For  the  truth  and  immutability  of  God  are  as  truly  con- 
cerned in  the  execution  of  his  threatnings,  as  his  promifes.  So 
taught  the  prophet  Samuel,  "  the  flrength  of  Ifrael  will  not  lie 
nor  repent  :  for  he  is  not  a  man  that  he  fhould  repent. "f    One 
would  apprehend  by  the  united  force  of  all  this  evidence  the 
conclufion  fhould  be  clear  to  an  unbiafTed  mind.     If  lan- 
guage hath  any  fixed,  determinate  meaning— or  if  all  kinds  of 
defcription  can  decifively  determine  any  point  of  dodrine— 
if  the  import  of  terms  ufed,  and  the  manner  in  which  they  are 
alv/ays   invariably  ufed  of  a  fubjed,  without  end— together 
with  literal  and  figurative  delcriptions,  confirmed  by  examples, 
by  contrail:  and  by  connexion,   all  decifively  fixing  the  fame 
conflrudion  of  a  do6lrine,  can  afcertain  the  meaning  and  truth 
of  it;  then  this  dodrine  of  the  everlafting  punifnm.ent  of  the 
wicked,  is  afcertained  unto  us  :  and  we  are  bound  to  believe 
and  receive  it  upon  the  authority  of  God,  the  adorable  reveal- 
er  of  it.     And  there  is  nothing  which  relates  to  this  dodlrine  as 
it  Hands  in  the  book  of  God,  to  induce  the  leaft  doubt  about  it. 
And  nothing  in  reaibn,  or  relating  to  any  other  do6lrine,  which 
ought  to  have  any  influence  to  it.     To  fay  it  is  incredible  ; 
what  is  it  but  to  oppofe  our  folly  to  divine  wifdom— -to  im- 
peach the  wifdom  and  truth  of  God  ?  To  fay  the  original  word 
tranflated  eternal,  ^^  fignifies  fometimes  a  definite  and  fome- 
times  an  indefinite  duration,  and  the  nature  of  the  fubje6l  to 
which  it  is  applied  mud  afcertain  its  meaning,''  avails  nothing 
in  this  cafe  :  For  this  do6lrine  doth  not  fland  or  reft  upon  a 
fingle  w^ord.     The  whole  exhibition  of  this  future  punifhment, 
in  every  defcription  of  it,  is  endlefs.     Wherefore,   when  the 
fpirit  of  truth  defcribes  it  literally  in  perfe6l  agreement  with 
every  other  defcription,  v/ith  the  import  of  every  particular  and 
the  whole,  fo  applied  and  in  fuch  connexion,  it  fixes  the  mean- 
ing to  be  flrictly  eternal.     And  the  meaning  is  like  wife  fixed 

by 
t  I  Samuel  15.  29. 


^     55    )     ,      _ 

by  their  own  rule,  viz.  by  the  nature  of  the  fubjedl  to  which  it 
is  applied.  When  applied  to  God  and  his  attributes,  which 
?.re  infinite  and  eternal,  then  fay  they,  it  muil  be  underilood 
flriclly  and  decifively  as  eternal.  By  the  fame  rule,  the  nature 
of  the  fubject,  when  it  is  applied  to  beings  by  conftitution  of 
nature  immortal  (as  all  mankind  good  and  bad  will  be  in  the 
conftitution  of  foul  and  body  after  the  refurre6tion)  then  it 
muft  mean  eternal.  The  happinefs  of  the  one  and  the  mifery 
of  the  other  as  lading  as  their  immortality.  Their  own  rule  ap- 
plied to  this  imiportant  fubje6l  fixes  and  confirms  our  fenfe  and 
Gonftrudion  of  it.  And  the  word  is  conftantly,  invariably  and 
without  exception  ufed  to  mean  as  lading  as  the  conftitution  of 
things  to  which  it  is  applied  ;  of  courfe,  when  it  is  applied  to 
beings  by  nature  and  conftitution  im.mortal,  and  in  an  eternal 
ftate,  it  muft  mean  eternal ;  and  there  is  not  a  fhadow  of  force 
in  their  little  criticifm.  Recourfe  to  prophetic  and  figiirative 
difcriptions  which  belong  to  other  fubjecls,  can  have  no  cffed: 
to  weaken  a  do6lrine  fo  compleatly  and  decifively  delivered. 
The  mieaning  of  fuch  texts  muft  be  afcertained  by  the  fubjefe 
to  which  they  relate.  Nor  will  the  univerfai  term.s  ufed  ref- 
pe6ling  the  dodrine  of  falvation  and  the  great  atonement,  have 
any  force  to  weaken  the  faith  of  this  dodrine.  The  m.eaning 
of  fuch  terms  of  univerfality,  muft  be  afcertained  by  the  fub- 
jed  to  which  they  relate,  viz.  by  the  terms  of  life  and  way  of 
falvation  revealed  in  the  gofpel  conftitution  :  and  when  fo. af- 
certained, they  will  appear  in  perfect  harmony,  without  the 
leaft  contrariety  between  the  gofpol  dodrine  of  falvation  and 
this  dodrine  of  future  puniftiment  we  have  been  illuftrating,  as 
will  be  Ihewn  in  a  more  proper  place.  This  do6lrine  fo  iliu- 
ftrated  and  eftablilhed,  fuggefts  to  us  the  following  remarks. 

Remark  i .  The  fupport  of  the  authority,  laws  and  govern- 
ment of  God,  is  a  matter  of  higheft  and  eternal  importance  : 
and  the  greatnefs  of  this  fandlion  in  fupport  of  it,  announces  it 
to  be  fo  to  all  the  univerfe.  This  punifhment  carries  in  it  a 
declarative  teftimony  of  the  immenfe  majcfty  and  authority  of 
God,  the  great  King  Eternal :  the  infinite  evil  of  contemning 
and  rebelling  againft  it,  and  counterading  the  infinitely  wife, 
great  and  good  defigns  of  his  government.  It  announces  the 
fupport  of  the  authority^  laws  and  government  of  God,  to  be  of 

the 


(     S6     ) 

the  higheft  importance,  and  that  he  is  infinitely  able  and  refol- 

ved  to  fupport  it  in  all  its  dignity  and  glory ;  and  to  carry  into 
full  execution  ail  the  infinitely  important  defigns  of  it:  and  when 
he  ihall  execute  it  upon  all  the  irreconcilable  enemies  of  his 
kingdom^  it  will  be  ken  in  all  its  im.portance,  and  there  can  ne- 
ver be  a  doubt  of  it  more.  It  announces  the  ftrongcfl  poITible 
fecurity  to  the  faithful,  and  the  fulfixl|hnent  of  all  his  promifes  to 
them  that  love  and  obey  him  :  for  if  he  executes  this  threatned 
judgment  upon  his  enemies,  which  is  as  his  ftrange  work,  moit 
affuredly  will  he  accomplifli  all  his  works  and  defigns  of  grace 
and  love,  which  is  his  delight,  in  compleating  the  promifed  fal- 
vation  and  eternal  glory  of  all  his  friends  and  children  that  love 
and  obey  him.  The  fufferings  of  the  eternal  Son  of  God,  for 
the  fupport  and  honor  of  che  divine  authority,  law  and  govern- 
ment, and  to  open  the  v/ay  of  mercy  and  fecure  the  falvation 
of  all  that  believe  and  obey  him,  and  the  final  defirudion  of 
all  his  enemies,  as  a  facrifice  in  fupport  of  it,  announces  and 
demonftrates  the  imiportance  of  it  with  ftrongefh  force  conceiv- 
able by  us,  and  perhaps  poiTible  in  the  nature  of  things.  The 
everlailing  life,  from  which  thofe  that  periih  are  eternally  ex- 
cluded, is  in  itfelf  of  unutterable  importance;  but  the  glory  of 
the  divine  charader,  and  the  fupport  of  his  authority  and  go- 
vernment in  its  connexions,  doth  fo  infinitely  furpafs  it  in  dig- 
nity, excellency,  worth  and  importance,  that  when  they  come 
in  competition,  it  miuil  be  facrificed  to  it.  And  this  great  ex- 
hibition of  it,  mud  inculcate  godly  fear  and  higheft  reverence, 
with  deep  and  everlafting  impreffions,  upon  the  fociety  of  the 
bleffed.  Infpiration  gives  us  their  language,  '^  faying,  great 
and  marvellous  are  thy  works.  Lord  God  Almighty  ;  jiift  and 
true  are  thy  v/ays,  thou  King  of  Saints.  Who  Ihall  not  fear  thee 
O  Lord,  and  glorify  thy  name  ?  for  thy  judgments  are  mani- 
feft."  * 

Rem.  2.  This  doctrine  fo  extended  throughout  the  reve- 
lation of  God,  evinces  it  of  vaft  importance,  to  be  taught,  be- 
lieved and  realized,  for  the  fupport  of  the  government  of  God 
and  the  good  of  mankind.  Were  it  not  of  vaft  importance  to 
the  government  of  God,  fuch  an  infinitely  terrible  punifhrnicnt 
v/ould  never  have  been  threatned  3 — would  never  have  been 

executed 

*  Rev.  15.  3,4. 


(   si   ) 

executed  upon  rebel  angels,  and  the  impenitent  of  mankind  :— 
and  the  final  execution  of  it  upon  veffels  of  wrath,  would  never 
have  been  fo  ftrongly  infured  in  the  word  of  God.  And  it's 
being  (o  taught  and  exhibited  in  all  the  difpenfations  of  God  to 
men,  in  a  fiate  of  innocency,  by  inilrudlion  and  exemplificatiori 
before  the  law  ;  and  much  more  plainly  and  forcibly  under  the 
law  and  prophets,  and  under  the  MeiTiah ;  evinces  it's  vaft  im- 
portance to  mankind  in  this  world  :  to  reflirain  from  wicked- 
nefs,  to  refoi-m  the  vicious,  to  excite  to  faith,  to  repentance, 
and  to  all  the  purpofes  of  godlinefs.  It  feems  revealed  as  an 
efiential  in  the  divine  government,  and  fundamental  in  the 
fyftem  of  revelation. 

Rem.  3.     This  dodrine  of  the  future  punifhrnent  in  con- 
nedlion  with  future  rewards,  is  a  full  vindication  of  the  Provi- 
dence of  God  :  againft  all  the  reproaches  of  the  ungodly  and 
miftakes  of  good  men  ;  in  the  feemingly  unequal  difpenfations 
and  diftributions  of  this  world.    Particularly,-  in  the  profperity 
of  the  v/icked,  and  frequent  fingular  fufferings  of  the  godly.— 
This  great  myflery  of  providence  in  this  world,  is  unfolded  and 
cleared  in  the  dodlrine  of  retribution  in  the  world  to  com.e.    In 
ailate  of  trial  and  difcipline,  all  things,  mercies,  aftli6lions,&c. 
come  alike  to  all.     And  to  anfwer  fome  gi-eat  and  good  defign 
of  Providence,  the  godly  may  ftruggle  with  great  adverlity, 
perfecution,  &c.  but  in^the  ftate  of  retribution  there  will  be  an 
open,  vifible,  everlafting  difference  between  "  the  precious  and 
the  vile,  him  that  profanely  fwears,  and  him  that  fears  an  oath, 
him  that  ferveth  God  and  him  that  ferveth  him  not."§    This 
teacheth  us  aloud  "  it  is  not  a  vain  thing  to  ferve  the  Lord,  it  is 
our   life."     Yea,  the  true  and  faithful  ferving  of  God  in  this 
life,  is  evinced  to  be  of  the  higheft  poflible  importance  to  us  ^ 
by  the  greatnefs  of  the  rewards  and  puniihmients  of  eternity. 

Which 
^  §  Good  men  ready  to  faint  under  adverfity,  need  this  fupport.  It  is 
given  to  them  in  73d  Pfalm  and  other  fcriptures.  It  is  a  firft  principle 
with  them,  **  fure  God  is  good  to  Ifrael,  to  the  clean  in  heart  :"  diiiin- 
guilhidgly  good,  and  will  make  it  fully  appear  in  this  world  or  that  to 
come— verily  there  is  a  reward  for  the  righteous,  great,  fure  and  eternaL- 
But  who  can  behold  the  inconfiftent  reproaches  and  cavils  thrown  out  a- 
gainfl  the  government  of  God,  without  a  mixture  of  pity  and  indignation  ? 
Gne  fet  of  men  reproach  and  blafphcme  the  providence  of  Gody  becaufe 


(     58     ) 

Which  leads  to 

Rem.  4.  This  dodrine,  doth  moil  flroiigly  inforcc  the 
great,  eofpel  dodrines  of  regeneration,  faith,  repentance  and 
holinek  in  this  world,  as  of  utmofl  necefTity  and  importance  to 
all.  Becaufe  there  is  no  door  of  hope,  to  efcape  this  trcmend* 
ous  punifhment,  and  inherit  the  great  falvation  of  God,  without 
it.  It  is  this  abfolute  necefHty,  that  imprefles  thefe  do6trines 
and  duties,  as  of  near,  hoaic,  everiafting  importance  and  con- 
cern to  us. 

Rem.  5 .  This  do6lrine  fets  forth  the  love  and  faving  grace 
of  God,  and  value  of  the  Saviour's  blood,  in  the  higheil  point 
of  importance  and  glory  j  in  effeding,  the  falvation  of  all  that 
believe  j  the  whole  redeem.ed  vvarld.  For,  as  is  the  greatnefs, 
juftice  and  terror  of  this  puniihment,  and  the  greatnefs  and 
glory  of  it's  oppofite  falvation ;  fo,  is  the  tranfcendent,  excelling 
glory  of  this  ineliable  grace  and  precious  blood  ;  whereby  we 
are  delivered  from  the  one,  and  put  in  the  eternal  pofleffion  of 
the  other. 

Rem.  7.  In  this  exhibition,  we  fee  all  the  infpired  men  of 
God,  who  treat  of  this  fubjedl,  do  fet  themfelves  with  one  m.ind 
and  fpirit,  and  with  like  zeal  and  vigor  to  fupport  this  dodrine 
of  the  future  puniihment  in  it's  eternal  terrors  ;  to  imprefs  the 
belief  of  it ;  that  it  might  have  it's  full  power  and  energy  on  the 
hearts  and  confciences  of  men,  for  good.  This  they  do  out  of 
piety  and  faithfulneis  to  God  for  the  fupport  of  his  authority, 

laws 
*'  the  tabernacles  of  robbers  profper,  and  they  who  provoke  God  with  hea- 
ven-daring crimes  are  fccure  ;"  and  jallice  doth  not  overtake  proud,  op- 
preiTing,  perfecuting  tyrants,  who  trample  the  poor  and  godly  under  their 
feet  ;  to  panifh  them  according  to  their  deferts  :  becaufe  the  wrongs  of  the 
oppreiTed  are  not  redrefled,  nor  the  pious  diilinguifningly  rewarded  here. 
Point  them  to  the  day  of  judgment  and  retributions  of  eternity,  wherein 
all  things  will  be  perfeftly  righted.  Eternity  is  long  enough  to^  rccom- 
penfe  evil  to  them  who  do  evil,  and  good  and  happinefs  to  the  pious  and 
faithful.  Then,  another  fet  of  men  cavil  againft  an  everlafting  difference 
to  be  made  between  the  righteous  and  the  wicked ;  and  fay,  **  it  exceeds 
all  belief."  Thus,  the  one  cavil  becaufe  perfedt  retribution  don*t  take 
place  in  this  world  ;  and  the  other  becaufe  the  moft  perfed  takes  place  in 
that  to  come.  But  in  the  great  day,  God's  ways  will  be  evinced  to  be 
equal  and  his  work  perfedl.  And  in  thofe  eternal  retributions  his  truth 
and  righteoufnels  will  Ihine  forth  in  eternal  honour.  And  it  is  in  part 
the  defign  of  that  day,  toftop-the  mouth  of  cavillers— *'  to  couvince  the 
ungodly  of  all  their  ungodly  deeds  and  hard  fpeeches,"  and  eternally  dear 
9jid  fiience  their  impious  cavils  and  reproaches »    As  Jude  15  v. 


(    59    )  , 

laws  and  government ;  and  with  the  moft  iincere  and  ardent 
benevolence  to  nnankind,  to  favc  thenn  from  this  wrath  to  come 
and  urge  on  their  repentance  and  life.  Here's  the  divine 
warrant  for  wi(e  and  good  m^en  in  all  ages,  who  have  followed 
their  example.  But  furely,  no  uninfpired  man  or  men  can  be 
authorifed  by  God  to  a  dired  contrary  courfe  and  dodrine— 
to  contradid  and  fubvert  the  faith  of  this  great  do6trine— -to 
cavil  and  criticife  the  terms  in  which  it  is  delivered  to  render 
it  doubtful— to  weaken  its  energy  in  fupport  of  the  divine  go- 
vernment in  the  hearts  and  confciences  of  men — andlefTen  its 
influence  to  their  repentance  and  life.  If  the  infpired  m^en  of 
God  were  right  in  thus  ferving  God,  this  counter- work  can- 
not be  of  God,  but  of  the  wicked  one  :  it  was  his  iirfl  and- 
great  v/ork  in  the  fedu6lion  of  manking  to  fupplant  the  belief 
of  the  threatning,  and  thereby  induce  the  apoitacy.  And  it  is 
a  ferious,  intercfting  quefhion,  can  men  do  his  work  without  his; 
wages  ?  Finally  J  this  doclrine  Ihews  the  infinitely  alarming.' 
danger  of  all  the  impenitent  going  on  in  their  fins.  The  wrath' 
of  God  is  revealed  from  heaven  againft  them  :  already  under 
condemnation  to  this  tremendous  punifhment,  fo  extreme  and 
never  to  have  an  end.  O,  who  can  think  of  and  realize  this 
danger  as  their  own,  without  an- aching  heart  and  moll  lolfci- 
tous  concern  ?  What  can  alarm  them  to  flee  from  the  wrath  to 
come,  to  betake  themfelves  to  the  gofpel  v/ay  of  efcape  and  lay 
hbld  on  the  hope  fet  before  them,  if  this  will  not  do  it  ?  If  they 
hear  not  Mofes  and  the  prophets,  our  Saviour  and  his  apoftles 
teftifying  this  great  condemnation  to  them,  and  withal  opening 
the  way  of  life  to  them  in  this  world  -,  neither  would  they  be 
perfuaded  thous^h  one  rofe  from  the  dead,  nor  by  any  m.eans 
whatever.  "  Wherefore  awake  thou  that  fleepefir,  and  arife 
from  the  dead,  and  Chrift  fhall  give  thee  light." 

We  pafs  to  the  fecond  general  argument :  adly.  To  fhew 
the  do6lfine  of  the  future  pun ifhmcnt  before  ftated,  is  confirm- 
ed by  a  variety  of  moil  pointed  declarations,  fitted  and  defign- 
ed  of  Godj  to  cut  off  ail  prefumption  and  hope  of  efcape  or  re- 
Ilitution  to  the  wicked,  that  die  in  their  fins. 

In  the  firfladdrefsoftemptation  to  mankind,  the  grand  de- 
ceiver defigned  both  to  fupplant  the  belief  of  the  divine  threat- 
ning, and  implant  a  prefumptuous  hope  in  the  human  heart  of 

I  2  life 


.    (  6°  ) 

life  and  bleflednefs  without  complying  with  the  terms  of  it  ap- 
pointed by  God  in  this  ilate ;  and  againft  the  force  of  the  threat- 
ning.  And  this  preliunptuqus  hope  is  deep  rooted  in  the  hu- 
man heart.  It  is  the  poifonous  fource  of  innumerably  tranf- 
grefTions,  difhonours  to  God  and  mifchiefs  to  mankind.  It  is 
this  induces  many  to  delay  and  put  off  duty  and  repentance  ; 
and  by  it  they  are  encouraged,  imboldened  and  hardened  in 
iniquity  to  final  deflru^lion.  The  patience  and  forbearance 
of  God,  the  mercies  of  his  providence,  and  all  the  adorable . 
grace  of  the  gofpel  are  perverted,  by  the  falfe  reafonings  of  the 
heart,  in  fupport  of  it.  Infpiration  fnews  it's  deftrudive  ope- 
ration many  ways.  '*  Becaufe  fentence  againft  their  evil  works 
is  not  executed  fpeedily,  therefore  the  heart  of  the  fons^of  m.en 
is  fully  fet  in  them  to  do  evil."  &c.  &c.  Nov/,  univerfaliils 
tell  us,  all  men  fhall  finally  be  faved,  even  all  thoie,  v/ho  com- 
ply not  with  the  gofpel  terms  of  life  in  this  world ;  all  the  threat- 
nings  and  curfes  of  the  book  of  God  againft  it,  notwithfland- 
ing.  They  tell  us,  '-  we  are  brought  into  being  expectants  of 
a  blefTed  immortality,  and  upon  a  foundation  that  vvill  not  dif- 
appoint  us. "II  And  hereby  fupport  and  efcablifh  this  hope,  as 
well  grounded.  But  a  holy,  heart-fearching  God,  beholds  this 
principle  in  the  heart  and  all  its  corrupt  operations,  with  great 
indignation.  Fie  hath  denounced  a  variety  of  m.ofc  pointed  de- 
clarations agalnil  it  to  extirpate  it  out  of  jthe  hearts  of  mankind. 
\Vhat  can  be  more  pointed  and  adapted  to  this  purpoie  than 
Deut.  29.  18,  19,  20,  21  i  "  Left  there  ihould  be  among  you 
man,  or  woman,  or  family,  or  tribe,  whofe  heart  turneth  away 
this  day  from  the  Lord  our  God,  to  go  and  ferve  the  Gods  of 
tiie  nations  :  left  there  fnould  be  among  you  a  root  that  bear- 
eth  gall  and  wormwood,  and  it  come  to  pafs,  when  he  heareth 
the  words  of  this  curfe,  that  he  hlefs  himfelf  in  his  heart,  faying, 
I  fliall  have  peace  though  I  walk  in  the  imagination  (or  ftub- 
bornnefs)  of  my  heart  to  add  drunkennefs  to  thirft  :  the  Lord 
will  not  fpare  him,  but  then  the  anger  of  the  Lord  and  his  jea- 
loufy  fliall  fmoke  againft  that  man,  and  all  the  curfes  that  are 
written  in  this  book  fhall  lie  upon  him,  and  the  Lord  fliall 
blot  his  name  from  under  heaven.  And  the  Lord  fhall  feparate 
him  (fo  accurfed)  unto  evil"  without  end.     Here  v/e  have  this 

fatal 
I!  Salvation  for  all  men,  p.  26. 


(  "6I  )     .  .. 

fatal  error  defcribed  by  the  fpirit  of  truth,  in  its  principle,  opcr 
ration  and  end.  "  He  heareth  the  words  of  this  curfe,'*  but  a- 
gainil  all  the  force  of  it  '^  he  bleffeth  himfelf '  with  this  pre- 
fumptuous  hope,  "  that  he  fhall  have  peace,''  eternal  peace  ; 
''  though  he  walks  on  in  the  imagination  and  ftubbornnefs  of 
his  heart,"  and  is  encouraged,  imboldened  and  hardened  by  it 
'^  to  add  drunkennefs  to  thirft."  But  oh  !  how  dreadful  the 
end  !  eternally  cut  oft  from  peace  and  happinefs-— "  all  the 
curfes  of  the  book  of  God  fhall  lie  upon  him,''  v/ithout  a  hope 
of  removal  forever— and  fo  accurfed  fhall  be  feperated  to 
evil  and  mifery  without  end.  Surely  to  entertain  and  fecretly 
cherifh  this  prefumptuous  hope  in  the  heart,  mufl  be  very  per- 
nicious and  dangerous.  But  how  aftonifhing  !  that  any  who 
have  the  book  of  God  in  their  hands  fhould  embrace,  avow  and 
openly  profefs  this  accurfed  error,  v/ith  all  the  curfes  of  the 
book  of  God  upon  it,  as  an  article  of  their  faith:  and  under 
the  colouring  of  fome  miftaken  or  perverted  texts,  fhould  preach 
this  dreadful  poifon  to  the  v/orld,  as  the  wholcfome  dodlrine 
of  our  Lord,  againil  all  his  admonitions  and  v/arnings.  Again, 
what  can  be  more  pointed  for  the  deflru6tion  of  this  error,  than 
thofe  repeated  declarations  of  the  Mofl  High  ?  ^'  There  is  no 
peace,  faith  the  Lord,  unto  the  wicked.'-  There  is  no  peace, 
faith  rny  God,  to  the  v/icked."j  It  cannot  be  fpoken  of  the' 
wicked  who  turn  from  their  wickednefs  to  God,  in  this  world; 
for  it  is  abundantly  declared  '^  they  fhall  live,""  have  mercy, 
pardon,  peace  with  God  in  this  world,  and  eternal  peace  and 
happinefs  in  heaven.  It  is  fpoken  then  to  the  wicked  that 
die  in  a  flate  of  wickednefs  :  henceforth  to  eternity  there  is  no 
peace  and  happinefs  to  them.  That  foft,  deluding  turn, 
'^  they  muft  ceafe  to  be  wicked"  in  a  future  ftate  ^^  before  they 
can  have  peace,"  is  evafive  and  againfc  the  fpirit  of  the  texts  ; 
which  are  defigned  to  cut  off  all  hope  of  fuch  turning  and 
peace  after  death  ;  as  is  evident  in  the  language  of  the  texts 
and  many  parallel  fcriptures.  To  the  fame  purpofe  it  is  writ- 
ten, Ifaiah  27.  11.  '*^  It  is  a  people  of  no  underflanding  -,  there- 
fore he  that  made  them  will  not  have  mercy  on  them,  and  he 
that  formed  them  will  fhew  them  no  favour."  It  is  allowed 
on  all  hands,  they  cannot  be  faved  but  by  the  favour  and, 

grace 
X  Ifaiah  48.  32.  and  Ifaiah  ^j.  21. 


(      62      ) 

grace  of  God.  When  he  declareth  he  will  fhew  them  no  fa- 
vour, is  not  all  hope  of  falvation  cut  off  by  it  ?  We  read  "  the 
hope  of  the  hypocrite  fnall  periih,  and  fnail  be  cut  off."*  Now 
what  is  his  hope  but  to  enjoy  eternal  life  and  bleflednefs  ?  But 
his  hope  of  it  fhall  periHi,  he  ihall  never  enjoy  it.  For  if  this 
-vyas  ever  true,  he  would  find  his  hope  not  cut  off  and  perilhed, 
but  eflablilhed  in  contradi6lion  to  the  texts.  The  fame  pre- 
fumptuous  hope,  the  wicked  often  maintain  through  life  ;  but 
death  puts  an  intire  end  to  it.  So  it  is  written,  "  the  defire  of 
the  wicked  (hall  periih":j:— "  the  expciSlation  of  the  wicked 
fhall  perifh"||— *^  when  a  wicked  man  dicrh  his  expe6larion 
fhall  periih  :  and  thie  hope  of  the  unjuft  man  periiheth.''t  If 
there  was  ever  to  be  a  reftitution  to  happinefs,  their  hope 
might  be  faid  to  be  deferred ;  to  be  delayed  :  but  could  not  be 
faid  to  be  cut  off,  and  abfol^tely  perifh  at  death.  It  is  diffi- 
cult to  conceive  any  form  of  expreiTion  more  pointed  to  the 
deib-udion  of  this  hope,  and  to  exhibit  the  future  punifhment 
of  the  wicked  abfoluteiy  hopelefs,  than  thofe  fo  frequently  ufed. 
And  they  are  called  to  attend  to  it  in  this  point  of  view,  in  a- 
notherform  of  exprelTion  equally  pointed  and  exprefTive.  Pfal. 
SP.  12.  "  Now  confider  this,  ye  that  forget  God,  lell  I  tear 
you  in  pieces  and  there  be  none  to  deliver."  The  execution 
of  this  deftrudlion,  is  hopelefs  of  redemption  and  a  deliverer. 
So  alfo  is  that,  Pro  v.  29.  i.  *^  Tie  that  being  often  reproved, 
hardeneth  his  neck,  fiiall  fuddenly  be  deflroyed  and  that  with- 
out remedy  or  healing."  Which  deflrudlion  in  terms,  is  di- 
redly  oppofed  to  their  dotlrine  of  heahng  and  life.  And  when 
a6Lually  executed  upon  them,  the  miferablc  fubje61:s  of  this 
deilrudion,  are  reprefented  to  be  in  a  ftate  of  abfolute  hopelefs 
defperation  ;  as  "  calling  upon  mountains  and  rocks  to  fall  on 
them,  and.  hide  them  from  the  face  of  him  that  fitteth  on 
the  throne,  and.from.  the  face  of  the  lamb.  Becaufe  the  great; 
day  of  his  v/ratli  is  come,  and  who  fhall  be  able  to  bear  it  ?"  §. 
whence  this  hopelefs,  fruitlefs  application  to  inanimate  crea- 
tures, but  from  abfolute  defperation  .^  Why  not  cry  to  Gqd, 
and  refor.t  to  his  mercy  ?  but  becaufe  they  know  and  feel  them- 
felves  cut  off  from  all  mercy  and  hope  forever.  Moreover,  the 
pathetic  addrefsof  the  God  of  love  and  mercy,  in  Ezek.  33. 1 1 . 

is 
*  Jobs.  13,14.    J  Pfal.  112.  10.     §  Prov.  10,  28.     f  Prov.  11.  7. 
Hev.  6.  16.  A 7. 


(   .63     ) 

is  equally  pointed  by  ftrong  implication  to  extirpate  all  hoptf 
of  efcape  or  reftitution  to  them  that  die  in  their  fins.  ''  Say 
unto  them,  as  I  live,  faith  the  Lord,  I  have  no  pleafure  in  the 
death  of  the  wicked,  but  that  he  turn  from  his  wicked  way  and 
live  :  turn  ye,  turn  ye  fi'om  your  evil  ways  :  for  why  will  you 
die,  O  houfe  of  Ifrael !''  Why  this  pathos  r  this  prelTing  earneft 
to  turn  now  and  live  ?  why  inforced  -with  a  why  will  you  die  ? 
but  becaufe  this  life  is  the  only  time  in  which  finners  can  turn 
and  live— -and  in  cafe  they  turn  not,  their  eternal  death  is  una- 
voidable, hopelefs,  irretrievable.  The  infinite  love  and  grace 
of  God  hath  opened  a  wide  door  of  m.ercy  and  hope  to  a  pe- 
rifhing  world,  upon  gofpel  terms— to  finners  of  all  nations,  of 
all  charadiiers,  and  in  all  conditions  of  life,  in  their  day  of  vi- 
fitation.  T]||?ofFer  is  univerfal,  the  mercy  and  falvation  fure 
to  all  who  comply  with  the  terms.  But  our  Lx)rd  has  taught 
us  this  door  will  be  ihut  againfl  thofe  who  negledl  the  terms 
of  falvation.  "  When  once  the  maafter  of  the  houfe  is  rifen 
up  and  hath  ihut  top  the  door,  and  ye  begin  to  fland  without 
and  to  knock  at  tlie  door,  faying,-  Lord,  Lord,  open  unto  lis  ;' 
and  he  fhal]  anfwer  and  fay  unto  you,  I  know  you  not  whence 
you  are,  &c.''*  The  connexion  fhews  then,  there  will  be  no 
more  ilriving  and  entrance.  And  he  hath  taught  us  when 
this  door  is  and  will  be  fhut.  In  the  parable  of  the  rich  man 
and  Lazarus,  he  teacheth  that  at  death,  good  and  bad  men  en- 
ter into  a  ftate  of  retribution ;  and  that  it  is  unalterable  to  both. 
Lazarus  dies,  and  is  carried  by  angels  into  the  bofom  of  Abra- 
ham, to  a  ilate  of  ineffable  reward  and  happinefs.  The  rich 
man  dies,  and  in  hell  he  lifts  up  his  eyes  in  torment,  in  a  ftate 
of  unutterable  puniihment.  And  Abraham's  anfwer  to  him, 
lliews  the  ftate  unalterable.  "  Befides  all  this,  between  us  and 
you  there  is  a  great  gulph  fixed ;  fo  that  they  which  would  pafs 
from  hence  to  you  cannot :  neither  can  they  pafs  to  us,  that 
would  come  from  thence. ''f  If  this  doth  not  mean  there  is 
no  intercourfe  and  no  alteration  of  ftate  to  the  one  or  the  other, 
what  can  be  meant  by  it  ?  At  death  then,  this  door  is  fhut  to 
every  finner  that  dies  in  iniquity.  And  he  further  teaches  it 
will  be  fhut  to  all  the  wicked,  in  the  day  of  judgment :  for 
then  they  fhall  be  ientenced  and  go  away  into  everlafting  pu- 
niihment." 
•  Luke  13.  24.  25.    f  Lake  16.  22,  3,  4,  5,  6. 


(  64  ) 
nifiiment.'*:j:  And  he  confirms  their  hopelefs,  helplefs  deftriic- 
tion  by  the  ftronf^ell  figures  by  which  it  can  be  reprefented,  as 
before  noted.  Paul  likewife  teaches  the  impofTibility  of  faiva- 
tion  to  thofe  who  negleft  it  in  the  prefent  ftate  :  "  How  ihall 
we  efcape  if  v/e  negledl  fo  great  fab^ation  ?  Heb.  2.  3.-— and 
that  apoflates  fhall  have  no  benefit  by  the  facrifice  of  Chrift. 
ch.  lO;  V.  26, 27.  *^^to  them  there  remains  no  more  facrifice  for 
fins  :"  i.  e.  they  fhall  have  no  benefit  by  this  or  any  other  fa- 
crifice. What  then  remains  to  them  ?  nothing  "  but  a  fear- 
ful looking  for  of  iudgment  (without  mercy)  and  fiery  indig- 
nation, which  fhall  devour  the  adverfaries."  A  fbrong  w^ay  of 
exhibiting  their  hopelefs  deflrudtion.  And  he  teacheth  us, 
thofe  who  make  the  death  of  Chrift  vain,  as  to  the  great  de- 
figns  of  it  in  this  world,  fhall  be  forever  cut  off  from  the  eter- 
nal benefits  of  it.  He  tells  the  Galatians,  ''  if  righteoufnefs 
come  by  the  lavr,  then  Chrift  is  dead  in  vain."  Gal.  2.  21,- 
Then  in  ch.  5.  2.  ''  behold  I  Paul  fay  unto  you,  that  if  ve  be 
circumcifed  (in  expe6lation  of  righteoufnefs  by  the  law)  Chriil 
fhall  profit  you  nothing."  Shall  Chrift  profit  them  nothing  I 
Surely  they  fhall  be  forever  cut?  ofr  from  the  eternal  redemp- 
tion and  benefits  of  his  purchafe.  Yet  the  univerfalifts  fay, 
they  fhall  all  be  infinitely  profited  and  eternally  faved  byChrift^ 
Can  any  tenet  be  in  more  dire6l  oppofition  and  contradidion 
to  the  doctrine  of  infpiration  ?  From  hence  it  is  obvious,  all 
their  teftimony,  adduced  from  the  writings  of  St.  Paul,  are  cer- 
tainly mifconftru6lions  of  his  true  m.eanmg  :  for  he  certainly 
never  taught  fuch  palpable  contradiction.  St.  James,  in  t]ie 
ad.  ch.  of  his  epiftle,  defignedly  proves,  the  fubje6t:s  of  a  falfe, 
dead  faith  and  hope  fliall  never  be  faved.  Aliedging  they  can- 
not be  faved  according  to  the  example  of  Abraham,  the  father 
of  the  faithful,  and  pattern  of  all  that  ever  will  be  faved  :  they 
cannot  be  faved  no  more  than  the  devils.  St.  Peter  tells  us, 
the  wicked  '^  fliall  utterly  perifh  in  their  own  corruption."  § 
The  fame  phrafeology  and  manner  of  exprefTion  as  is  ufed  for 
the  deftruftion  of  the  Amalekites,  andofmyftical  Babylon  by 
frfc,  Rev.  18.  8.  v/herc  it  is  defigned  to  denote  and  defcribe 
perpetual  defoiation,  hopelefs  of  reftitution.  We  need  adduce 
no  more  teftimonies,  thefe  are  clear,  full  and  abundant  to  the 


X  Matthew  25.  41  andult.     §  2  Peter  2.  12» 


purpofe 


'  (     6s     ) 

purpofe  for  which  they  are  ailedged.H  Thefe  nunacrous  decla- 
rations, are  evidently  defigned  and  fitted  in  infinite  wifdoip.,  to 
cut  oiF  all  hope  of  efcape  of  the  future  puni.fhment,  and  of  re- 
ftitiition  and  deliverance  out  of  it,  to  thofe  who  die  in  their 
iins.  Confequently  they  do  moft  decifively  determine  their 
puniihment  v/ill  be  as  lafting  and  endlefs  as  their  exiftence.  It 
is  fcarce  conceivable  that  any  words,  mode  or  form  of  exprefTi- 
bn  can  be  made  ufe  of  more  clear,  pointed^  convincing  and  for- 
cible, than  thofe  we  have  cited,  to  extirpate  this  prefumptuous 
hope  out  of  the  hearts  of  men ;  and  this  error  that  eftablifhes  it, 
out  of  the  world.  If  the  fcriptures  are  of  ufe  to  us,  learned  and 
unlearned^  hov/  can  we  (giving  attention  to  it)  miilake  the 
truthj  in  a  cafe  of  fuch  plain,  pra6lical  importance.  For  the 
God  of  truth  aflures  us,  "  there  is  no  peace  "to  the  wicked,  all 
the  curfes  of  his  book  fhall  he  upon  them."  But  they  teach, 
^^  the  wicked  that  live  and  die  in  their  fins  iliall  be  faved  and 
have  eternal  peace."  The  one  teacheth,  "  the.  hope  of  the 
hypocrite  and  wicked,  fhall  be  cut  off  and  perifh  :"  the  other, 
that  they  are  brought  into  being  expe61:ants  of  a  blefied  immor-- 
tality,  and  upon  a  foundation  which  will  not  difappoint  them. 
God  declares  he  will  ihew  them  no  favour :  they  declare  they 
fhall  have  everlafling  life  in  his  favour.  The  one  declares^  they 
fhall  be  deftroyed  without  remedy  or  healing  :  the  other,  that 
they  fiiall  have  everlailing  healing  and  peace.  The  fpirit  of 
infpiration  announces,  "  Chriil  j(hall  profit  them  nothing :"  they 
tell  us,  they-  fhall  be  finally  faved  and  eternally  profited  by 
him.  In  a  word,  the  fpirit  of  truth  affures  us,  ''  they  fhall  ut- 
terly perifli  in  their  own  corruption,"  their  fins  :  they  tell  us 
they  fliall  not  utterly  perifh  in  their  fins,  but  finally  be  faved. 
How  is  it  pofTibleijany  man  of  common  fenfe,  giving  attention 
to  it,  can  miftaketbe  truth  in  a  cafe  fo  plain  and  of  fuch  eter- 
nal importance,  unlefs  he  loves  error  better  than  truth  ?    Of 

what 

II  The  Do£loi;  is  cxprefs  in  point :  He  tells  us  "  the  common  way  (i.  e. 
of  falvation  by  the  fpirit  and  grace  of  God)  is  in  the  ufe  of  appointed 
means :  nor  is  there  ground  of  hope  in  the  revelations  of  God,  to  be  faved  . 
any  other  way."  Seaf.  Tho'ts,  p.  265  :  and  again  p.  280— the  dodrine  of 
the  bible,  **  makes  no  provifion  of  mprcy  for  fmners  continuing  fuch  ;  but 
pofitively  excludes  them  the  kingdom  of  heaven,  notwithftanding  thegrac^* 
of  God,  and  merits  of  the  Redeemer." 

K 


what  ufe  art  the  fcriptures,  or  our  reafon  to  underfland  them,, 
if  we  cannot  be  afcertained  in  a  matter  fo  obvious  ?  For  whofc 
words  ihall  ftand  in  the  day  of  judgment  and  throughout  eter-*  , 
nity,  the  words  of  the  God  of  truth  or  of  deluded  men  ?  Can 
this  error  live  with  Chriftians  v/ho  have  the  book  of  God  in 
their  hands,  v/hen  all  the  curfes  of  it  are  levelled  againil  it  for 
its  defl:ru6lion  ?  and  v/hen  it  is  fo  ftx^ongly  tefbified  againil  by 
Mofes  and  the  prophets,  in  the  book  of  Pfalms^  and  by  our  Sa- 
viour and  his  apofiles  ?  Thefe  divine  teftimonies  fliew  it  very 
pernicious  and  dangerous  to  harbour  this  prefumptuous  hope 
in  the  heart :  but  it  is  beyond  exprelTion  dangerous  to  teach  the 
error  that  eftablilheth  and  confirms  it.  Will  it  ftill  be  pre- 
tended, that  it  is  not  a  dodlrine  of  licentioufnefs,  when  we  fee 
it  fo  ilrongly  teftified  againil^  as  an  evil  moil  pernicious  to  the 
intereH  of  the  kingdom  of  God  and  to  the  fouls  of  men  ?  and 
is  in  truth  the  grand  plot  of  the  wicked  one,  for  the  fubverfion 
of  both  ?  when  the  pernicious  operation  of  it  is  traced  out  in 
fcripture  in  a  variety  of  ways,  and  reafon,  experience  and  ob- 
fervation  plainly  teach  its  evil  operation  ?  in  a  v/ord,  v/hen  its 
natural  opperation  is  defcruclive  of  all  good  and  inlet  to  all 
wickednefs  ?  What  is  fuch  pretence,  but  an  infult  upon  the 
underilanding  and  common  fenfe  of  m.ankind  ?  Their  beil  fal- 
vo,  ^^  that  moral  depravity  is  inconfiftent  with  rational  happi- 
nefs,''  and  the  fufferings  of  the  wicked  in  the  next  ilate  will 
be  great  and  long ;  taken  in  connexion  with  their  fure  hope  of 
recovery  from  this  depravity  and  mifery  to  eternal  life ;  is  a 
flimfy  bufinefs  and  weak  defence  againfb  the  current  of  cor- 
rupt nature  and  force  of  temptation.  The  fame  evil  turn  of 
heart,  that  induceth  men  to  put  far  away  the  evil  day,  will  di- 
minifh  the  terrors  of  this  punifliment :  and  the  fubfequent  good 
and  happinefs  they  teach,  will  ingrofs  the  iitiaginaticn  ;  and  the 
praclical  language  of  the  vicious  will  be  "'We  are  delivered  to 
thefe  abominations."  This  is  obvious  to  thofe  who  have  atten- 
ded to  human  nature.  Since  the  God  of  love,  the  infinitely  be- 
nevolent Saviour,  and  the  moil  wife,  pious,  great,  good  and  bene- 
volent men  that  ever  lived  and  adorned  human  nature,  have  put 
forth  fuch  ftrong  exertions  to  fave  men  from  this  accurfed  pre- 
fumption  and  error,  with  all  its  fatal  confequences,  and  to  in- 
duce them  to  turn  and  live  s  f^arcly,  coldnefs  and  lukewarm- 

nefs 


.(    ^7     )       . 

acfs  in  us,  would  be  very  inexcufable,  highly  criminal :  as  wc 
are  taught  "  on  fome  have  compaflion-— others  fave  with  fear 
pulling  them  out  of  the  fire/'*  What  is  their  pretence  and 
fhew  of  benevolence,  in  profeffing  and  inculcating  this  error, 
but  light,  vain  and  empty,  when  contrafled  with  this  immenfe 
benevolence  of  God  and  the  Saviour,  with  the  illuftrious  be- 
nevolence of  the  beft  of  men,  in  their  wife,  compaffionate, 
ftrong  exertions  to  fave  men  from  this  fatal  prefumption  and 
error  :  the  ruin  of  it  in  this  world,  and  everlafling  deftru6lion 
in  the  world  to  come  ?  **  What  is  the  chaff  to  the  wheat  ?" 
Thefe  ftrong  teftimonies  from  heaven,  warn  us  of  the  evil  and 
danger  of  prefumptuous  hopes-— to  beware  of  entertaining  any 
hope  of  eternal  life,  but  in  compliance  with  the  gofpel  terms 
of  life— to  beware  of  every  treacherous  device  of  our  own 
hearts,  or  by  the  artifice  of  others  to  lull  us  in  fecurity  in  fin, 
to  delay  and  put  off  repentance  and  turning  to  God,  and  ef- 
pecially  to  encourage,  imbolden,  and  harden  us  in  iniquity, 
when  we  fee  the  end  is  deftrudion,  hopelefs  and  everlafting. 
Moreover,  they  teach  us  aloud,  the  vaft  importance  of  a  well  im- 
provement of  life  and  time  and  the  m.eans  of  fal  vation  in  our  hands 
—the  infinite  importance  of  feeking,  ftriving  and  fecuringthe 
things  of  our  eternal  peace  in  this  day  of  our  vifitation.  With 
what  an  emphafis  do  they  bring  home  the  apoftolic  admoniti- 
on, "  behold  now  is  the  accepted  time,  now  is  the  day  of  fal- 
vation,*'  in  which,  againft  all  deluding  artifices  and  temptati- 
ons,  we  fhould  prefs  into  the  kingdom  of  God  with  violence, 
fince  the  feafon  of  the  prefent  life  loft,  we  are  loft  to  eternity. 

jdly.  This  doftrine  of  the  future  puniftiment,  is  further 
confirmed  by  the  conftitution  of  nature,  which  conne(5ls  fin  and 
mifery  together,  and  will  make  the  finally  wicked  neceffarily 
miferable  as  long  they  have  exiftence ;  unlefs  this  conftitution 
be  annulled  or  fuperfeded  by  the  grace  of  God,  the  author  of  it, 
which,  by  many  declarations,  he  alTures  us  ftiall  never  be.  The 
connexion  of  fin  and  mifery  in  the  conftitution  of  nature,  is 
the  didate  of  reafon,  of  confcience,  experience  and  obfervati- 
on  through  the  world.  A  do6lrine  frequently  taught  in  reve- 
lation and  allowed*  by  our  opponents  ;  who  fay,  *^  a  man  will 
be  miferable,  while  he  is  wicked,  and  that  he  muft  be  virtuous 

Kz  in 

*  Jude  22i  23, 


in  order  to  be  happy."     This  conflitution  of  nature  is  in- 
wrought in  the  revealed  conflitution  of  God  -,  and  an  impor- 
tant part  of  the  difcipline  of  this  ftate  confifts  in  the  natural 
confequences  and  rewards  of  virtue  and  vice  :  and  fuch  is  the 
force  of  it,  that  often  thofe  who  go  on  in  iniquity  find  their 
v/ay  lined  or  hedged  up  with  briars  and  thorns  :  fuch  is  the 
bitter  fruit  of  their  fins,  that  their  v/ay  to  deftrudion  is  hard 
and  miferable.     And  what  is  nauch  to  our  purpofe,  they  ma- 
ny times  fin  beyond  repentance  and  recovery  in  this  world.. 
Not  a  fev/  of  the  vicious  and  profligate  reduce  themfeives  to  a 
jniferable,  untimely  end.  Intemperate  gluttons  dig  their  graves 
v/ith  their  teeth  :  and  others  their's,  in  their  different  ways  of 
vice.     Many  have  fad  experience  of  the  truth  of  that  negle6l- 
ed  admonition  of  king  Solomon,  "  and  thou  mourn  at  the  iaft 
when  thy  flefh  and  body  are  confumed,  and  fay,  how  have  I  ha- 
ted inflrudion,  and  my  heart  defpifed  reproof."*     Now  this 
is  a  prefage  and  premonition  they  may  fin  themfeives  into  mi- 
fery  beyond  repentance  and  redemption  in  the  world  to  come, 
as  well  as  in  this  world.  ||     This  dodtrine  of  nature  teachetH 
them  to  exped  mifery,  and  that  only,  as  the  fruit  of  final  ob- 
ftinate  v/ickednefs.     And  thus  it  miufl  be  unlefs  this  conflitu- 
tion be  annulled  or  fuperfeded  by  the  grace  of  God.     Will  a 
wife,  holy,  fin-hating  and  fin-avenging  God,  in  favour  of  the 
obflinately  wicked,  annul  this  conftitution,  and  therewith,  the 
wholefome,  important  inflrudlions  it  now  gives  to  the  world 
to  flop,  to  reclaim  the  vicious,  and  to  inforce  their  repentance 
and  life  ?  Hath  he  declared  he  will  annul  or  fuperfede  it  ?  In 
no  v/ife— but  repeatedly  the  contrary.      Our  Lord  aiTures 
ns  in   mofl  peremptory  terms,    "  verily,  verily,  I  fay  unto 
you,  except  a  man  be  born  again,  he  cannot  fee  the  kingdoiri 
of  God.''  X    What  is  this  but  a  confirmation  of  this  conflitu- 
tion as  unalterable  ;  whereby  the  habitually  wicked  cannot  en- 
joy the  kingdom  of  God  .;  and  except  they  be  fpiritually  and 

morally 
*  Prov.  5.  1 1,  12.  H  The  Doiflor  tells  us.  Sermons  p.  236  in  his  note, 
'*  Men  by  the  increafe  of  their  obftinacy  in  fm,  may  increafe  the  impro- 
bability of  their  being  favingly  wro't  upon  ;  yea,  tkey  may  become  fo  har- 
dened and  perverfe,  a^s  to  be  beyond  the  poffibility  of  obtaining  this  mer- 
cy." Which  it  is  evident  could  not  be  the  cafe',  if  all  were  fo  included 
in  the  gofpel  plan  of  mercy,  as  that  they  Ihould  £nally  be  fayed. 
X  John  3.  3. 


'         .       .    (     69    ) 

morally  changed  in  this  flate  they  can  never  fee  and  enjoy 
that  glorious  kingdom  ?  We  have  feen  the  repeated  declara- 
tions of  God,  "  that  there  is  no  peace  to  the  wicked/'— ^^  that 
their  hopes  are  cut  off  and  perifh  at  death."  Doth  this  fpeak 
this  conftitution  annulled,  or  confinned  ?  It  is  declared  of  the 
wicked  "  they  fliall  eat  of  the  fruit  of  their  own  way,  and  be 
filled  with  their  own  devices,^'— ^^  fhall  be  filled  with  mif- 
chief,''— "  fhall  be  filled  with  their  own  ways  :"§  Strongly 
importing  the  perpetual  force  of  this  divine  conftitution  againft 
them  in  way  of  punifhment.  Still  will  they  imagine,  they 
fnall  fome  how  be  delivered  from  this  bondage  of  corruption, 
and  the  fatal  confequences  of  their  own  folly,  to  the  liberties 
of  the  fons  of  God.  God  fees  the  deluding  imagination,  and 
meets  it  with  that  awful  declaration  "  his  own  iniquities  fhall 
take  the  wicked  himfelf,  and  he  Ihall  be  holden  in  the  cords 
of  his  fins."  Still  he  hopes  for  extraordinary  inftrudion  and 
means  of  deliverance  5  to  cut  off  which  it  is  added,  *^  he  fhall 
die  without  inftrudtion,  (his  expedted  inftruftion)  and  in  the 
greatnefs  of  his  folly  fhall  he  go  aftray.^f  "  Their  feet  (we 
are  told)  go  down  to  death,  and  their  ileps  take  hold  on  hell," 
by  natural  tendency,  by  defert,  and  by  the  connexion  of  this 
eftablifhed  conftitution  of  God.  And  they  fhall  be  turned 
into  hell,  which  fhall  be  the  portion  of  their  cup."j|  God  and 
heaven  are  reprefented  as  the  heritage  and  portion  of  the 
godly  :  the  wrath  of  God  and  punifhment  of  hell,  as  the  heri- 
tage and  portion  of  the  wicked.  If  the  one  be  unalterable  and 
eternal,  why  not  the  other  ?  The  fcriptures  make  no  differ- 
ence in  point  of  duration,  and  uninfpired  men  cannot  '^^  in  the 
portion  of  their  cup."  Again,  we  are  exprefsly  taught,  "  de- 
ftrudion  and  mifery  are  in  their  ways,"*  '^  and  deftruclion  is 
their  end.":|:  In  what  ftronger  term.s  can  the  perpetual  opera- 
ting force  or  this  conftitution  againft  them,  be  held  forth  to  us  ? 
If  God  feparatea  them  from  his  prefence  and  love,  and  lets  loofe 
their  guilty  thoughts  upon  them,  ^^  the  wonxi  that  dieth  not," 
their  end  muft  be  deftru6tion  and  mifery,  as  lafting  as  tlieir 
exiftence.  And  how  repeatedly,  is  this  declared,  ^^  that  their 
end  fhall  be  acdbrding  to  their  works,"^  "  that  their  end  is 

deftrudVion 

§  Prov.  J.  31.  ch.  12.  21.  ch.  14,  14.     f  Prov.  5.  22,  23. 

Jl  Pfaim  9. 17  &  u.     *  Rom.  3.16.    |  Phil,  3,19.     ^  2  Cor.  ij.  15, 


.     (     70     ) 

deftru(5lion,"  "  that  their  end  is  to  be  burned. "||  And  by  the 
fentence  of  the  laft  day,  this  end  "  is  everlafting  deftrudlion 
from  the  prefcncc  of  the  Lord  and  the  glory  of  his  power."* 
•There  is  no  evading  fuch-plain  declarations,  in  terms  of  fuch 
determinate  and  decifive  import,  but  by  grofs  abfurdity  and 
contradi6tion.  To  fay,  that  deftru6lion  will  not  be  the  final 
end  of  the  wicked,  is  faying,  this  conftitution  of  nature  will  be 
annulled  and  fuperfeded,  againft  all  thefe  divine  teftimonies, 
which  declare  and  infure  it's  eftablifhment  and  exemplification 
in  their  future  puniftiment.  To  fay  this  is  their  end,  and  yet 
they  will  have  another  -,  is  holding  up  and  maintaining  an  ab- 
furd  contradi6lion,  in  terms.  It  is  their  end— and  yet  it  is  not 
their  end.  For  nothing  can  have  two  endings,  any  more  than 
two  beginnings.  To  lay,  deftruflion  is  their  end,  yet  they 
fhali  be  faved  and  have  eternal  life  their  end,  is  at  once  to  con- 
found the  two  dodtrines ;  and  diredly  to  contradi6l  the  letter 
and  grand  intention  of  the  fpirit  of  truth,  in  thefe  repeated  de- 
clarations. For  they  are  dellgned  to  teach  us  the  infinitely 
different  rewards  and  punifhments,  flates  and  ends  of  the  righ- 
teous and  wicked  in  the  future  world  ^  according  to  their  cha- 
racters and  works  in  this  life.  The  one  have  their  fruit  unto 
holinefs,  and  the  end  everlafting  life — the  other,  bearing  fruits 
of  iniquity,  their  end  eternal  death  ;  as  motives  to  influence  and 
govern  the  hearts  and  lives  of  mankind.  In  a  word,  to  fay 
they  fliall  be  punifhed  with  deftrudion  as  their  end,  according 
to  their  works  in  this  ftate,  as  the  rule  and  meafure  of  judg- 
ment, and  yet  affirm  that  by  the  plan  of  mercy,  this  fame  con- 
ilitution  by  which  they  are  condemned,  againft  this  rule  and 
meafure  of  judgment  given  it  (not  according  to  their  works  in 
this  ftate)  they  ftiall  be  finally  laved  and  rewarded  with  eternal 
life,  is  to  deftroy  the  rule  ofjudgment— utterly  to  confound 
language— to  confound  the  fcripture  do6lrine  of  rewards  and 
punifliments— and  to  exhibit  the  government  of  God,  without 
wifdom,  righteoufnefs  and  perfedlion,  grofsly  inconfiftent. 
Thefe  fcripture  teftimonics  feem  full  and  clear,  that  this  di- 
vine conftitution  will  never  be  annulled  or  fuperfeded  in  fa- 
vour of  the  wicked  that  die  in  their  fins  ;  and  ftrongly  witnefs, 
that  God  will  furely  eftablifti  and  exemplify  it  in  their  future 

deftrudion 
II  Heb.  6.  8.     *  2  Thef.  i.  9. 


(    71     ) 

deftru6lion.  Of  courfe,  upon  their  own  principles,  '^  their 
mifery  mull  be  as  lading  as  their  immortality/*  One  would 
apprehend,  that  a  dodrine  thus  founded  in  the  conftitution  of 
nature,  fo  clear  in  it*s  evidence,  fo  ftrongly  attefted  and  con- 
firmed in  the  revelations  of  God,  and  fo  infinitely  interefting  in 
it's  nature  and  confequences,  Ihould  convey  conviction  and 
imprefTion  to  every  heart  that  was  not  fully  refoived  againft 
convidlion.  For  hov/  vain  to  expedt  reftitution  or  end  of  pu- 
nilhment  from  that  revelation  of  God,  which  fo  exprefsly,  pe- 
remptorily and  repeatedly  ccnfigns  the  wicked  to  all  the  mi- 
feries  of  an  unchangable  conftitution  of  nature,  as  their  end,  in 
the  future  and  eternal  world  ? 

This  fubjed  gives  us  an  alarming  view  of  the  exceeding  evil 
and  danger  of  fin,  in  it's  nature  and  operations,  as  well  as  defert. 
It  is  conne6led  in  nature  and  in  it's  fure  operations  with  the 
mifery  and  deftrudion  of  thofe  in  whom  it  reigns,  and  who  fall 
a  prey  to  the  power  of  it.  This  fubje6i:  difclofes  the  fallacy  and 
deceit  of  all  the  temptations  of  the  wicked  one.  He  tempts 
men  to  believe  the  way  of  fin,  is  the  way  of  pleafure,  profit, 
happinefs— but  'tis  the  way  of  deftrudion  and  mifery,  of  that 
only  and  to  eternity  ;  if  a  righteous  God  configns  them,  but  to 
the  natural  and  fatal  confequences  of  it.  How  great  a  delive- 
rance, the  deliverance  from  the  power  as  well  as  guilt  of  fin,  fo 
clTentially  neceffary  to  the  life  and  happinefs  of  immortal  fouls  ? 
The  glad  tidings  of  a  Saviour,  to  fave  us  from  our  fins  in 
this  world  as  well  as  from  the  wrath  to  come,  fhould  be  glad 
tidings  of  great  joy  to  us.  Surely,  a  glorious  Chrift,  given  of 
God  to  this  great  purpofe,  is  worthy  of  all  acceptation  of  a 
guilty  world.  This  do6lrine  demonftrates  the  neceflity  and 
credibility  of  a  fupernatural  revelation  from  God.-  One  would 
think,  fober  deifts  would  eafily  and  readily  perceive  it.  For  it 
is  demonftrable,  or  rather  is  felf-evident  from  the  conftitution 
of  nature,  finners  can  have  no  deliverance  and  falvation,  but  by 
a  fupernatural  remedy  provided  of  God.  And  this  can  be 
known  to  us  in  this  world,  only  by  fupernatural  reveladon 
from  him. 

4thly.    The  do6trine  of  the  future  punifhment,  as  hath  been 
ftated,  is  abundantly  confirmed,  by,  and  throughout  the  whole 
conftitution  of  the  gofpeU     A  right  view  of  the  gofpel  confti- 
tution. 


...  (      72      ) 

tution,  is  of  great  moment  on  all  accounts  ;  and  particular!}-,- 
for  the  decifion  of  this  controverfy .  This  well  ftated  and  ap- 
plied, wc  apprehend  fjfiicient  to  determine  it,  to  fatisfa6bione 
I  would  therefore  exhibit,  a  general  view  of  it,— and  then  a 
number  of  particulars,  which  all  confpire  with  united  force  to 
one  central  point—a  clear  decifion  of  the  matter  in  difpute. 
This  divine  conftitution,  is  a  conftitution  of  government  and 
mercy.''  As  ai^  institution  of  government,  it  is  fitted  and 
defigned  by  infinite  wifdom,  to  exhibit,  fupport,  illuftrate  and 
exalt  the  charadler,  authority  and  government  of  God  in  highefl 
glory,  in  the  falvation  of  perifhing  fmners  of  mankind.  It  is 
fittetd  and  defigned  to  reduce  us,  to  a  willing,  cordial  fubjedlion 
Si?A  obedience,  in  the  way  prefcribed,  by  conftitution.  And  is 
a  difcipline  of  the  heart  and  life,  to  form,  the  minds  and  conver- 
lations  of  mankind  in  this  ilate,  to  a  meetnefs  for  the  heavenly 
inheritance;  and  is  inforced  with  the  highefl  fandions  in  nature^ 
in  the  univerfe,  thqfe  of  eternity.  As  an  infcitution  of  mercy, 
it  is  defigned  to  exhibit  to  us,  the  eternal  plan  of  mxcrcy  in 
Chriil,  plainly  and  particularly,  as  to  '^the  terms,"  *'the  way" 
and  "the  timie  ;"  in  which,  mercy  and  falvation  may  be  obtain- 
ed, by  it.  This,  being  moil  efiential  and  important  for  us  to 
know,  is  made  as  plain,  as  it  is  im.portant.  This  door  of  iTiCrcy 
and  falvation  is  now  opened  to  the  whole  v/orld,  upon  the  fairie 
tenns  ;  but  is  limited  to  this  life  and  ilate.  At  this  clofe,  it  is 
Ihut  up  forever.  Tl'ie  letter,  fpirit,  and  whole  frame  of  the 
gofpel  conflitution,  fnews  it  made  for  mankind  in  this  ilate  ; 
and  not  in  the  future  :  and  that  mercy  and  falvation  muil  be 
obtained  in  this  world,  or  never.  Herein,  are  fet  forth  the  two 
grand  periods  of  limitation  as  to  time,  when  mercy  may  be  had 
by  us.  This  life  to  every  one  individually— an'd  the  end  of 
this  world,  to  tlie  whole. race  of  mankind.  Then  the  fcene 
clofeth  in  a  Hate  effentially  different  in  relpedl  to  the  admini-. 
ilrationof  the  divine  government  itfelf,  and  all  the  fubie6ls  of 
it.  Then,  this  inititution  of  mercy  will  operate  no  m.ore,  in 
way  of  mercy  and  relief  to  thofe  v/ho  are  loft :  but  end,  with  the 
finifliing  the  adminiftration  of  Chriil's  kingdom ;  who  now 
rules,  difciplines  and  faves  them  that  are  faved,  by  this  confli- 
tution. Yet,  this  confdtution  as  an  inilrument  of  governmiCnt, 
will  remain  in  full  ibrce— and  operate  moil  ilrongly,  but  in  a 

way 


way  eflentially  different  from  what  it  now  doth,  viz.  as  a  rule 
of  iudgment  and  final  decifion  of  the  dates  of  all  mankind  s-— 
and  in  the  way  of  rewards  and  punifhments,  only* 

This  we  apprehend  to  be  a  juft,  general  exhibition  and  view 
of  the  gofpel  conftitution,  in  the  nature,  defign  and  operations 
of  it,  refpe6ling  mankind.  A  few  illuftrations  v/ill  ihew  the 
juftnefs  and  confirm  the  truth  of  it*  The  tenor  of  the  revela- 
tions of  God,  exhibits  the  following  important  truths  in  their 
connedtion,  viz.  This  world  made  and  earth  given  to  the  chil- 
dren of  men,  for  a  temporary  ftate  of  refidence  and  abode — 
mankind,  in  fucccffive  generations  introduced  upon  this  The- 
atre, as  being  m.ade,  a6ting,  and  defigned  for  a  future  and  eter- 
nal ftate.  The  v/ord  of  God,  the  covenant  cf  his  grace  in  every 
difpenfation  of  it  -,  with  the  miniftry,  inllitutions  and  fervices 
of  religion  appointed  by  God  :  together  with  the  whole  oeco- 
nomy  of  providence  in  all  it's  difpenfations  of  light  and  dark- 
nefs,  mercies,  judgments,  trials,  &c.  all  fitted  and  defigned  in 
way  of  difcipline,  to  form  the  minds,  memory  and  characters 
of  mankind  for  a  future  and  eternal  judgment,  and  an  eternal 
ftate  of  retribution.  All  centering  in  the  grand  conclufion, 
"  that  this  ftate  and  world,  to  mankind,  is  a  ftate  of  difcipline 
and  trial,  only— the  next,  the  invifible  one,  a  ftate  of  rewards 
and  puniftiments,  only  ;"  as  contrafted  with  the  idea  of  difci- 
pline, or  change  of  charader  and  ftate*  And  the  more  clofely 
we  attend  to  the  tenor,  fpirit,  and  complexion  of  the  gofpel 
conftitution,  the  evidence  of  it,  rifes  more  clear,  ftrong  and 
irrefiftable.  For  the  provifion  of  mercy  made  in  it,  is  not  for 
the  fallen  angels  and  the  difobedient  fpirits  of  mankind  con- 
figned  with  them,  to  the  infernal  prifon  :  for  verily  our  Saviour 
*'  took  not  on  him  the  nature  of  angels,' "(to  be  a  mediator 
for  the  fallen  angels,  and  their  affociates  in  mifery)  "  but  he 
took  on  him  the  feed  of  Abraham  ;"*  to  be  a  mediator  for 
mankind  ;  to  carry  into  effe6t  the  gofpel  plan  of  mercy  in  this 
world.  And  the  whole  ceconomy  and  difpenfation  of  Chrift's 
kingdom  in  this  world,  clearly  evinces  this  conftitution  made 
for  mankind  in  this  ftate,  and  it's  faving  operations  limited,  to 
this  world.  The  grand  apparatus  of  all  faving  means  therein 
appointed,  arefor  this  world  only  5  and  not  the  future.    "  The 

L  gofpel 

*  Heb.  3.  i6. 


C  74  ). 
gofpel  IS  the  power  of  God  to  falvation  to  every  one  who  bc- 
lieveth  in  this  life,  only :  the  miniftry  of  reconciliation  is  to 
reconcile  men  to  God  in  this  v/orld,  only  :  the  ordinances  of 
this  conflitiition  are  for  this  flate,  only  :  none  will  be  admitted 
by  baptifm  into  our  I..ord*s  kingdom,  in  the  invifible  world  ; 
and  the  ordinance  ot  the  Lord ^s  fupp«ff  will  be  no  more  (the 
end  of  it  being  eoinpleatly  anfwered)  when,  at  the  end  of  this 
world,  our  Lord  fhall  come  and  linilli  his  kingelom  with  infinite 
glory  :  and  thedifcmlineaf  his  kingdom  is  for  this  ftate  only, 
"  that  men  may  not  be  condemned  with  the  world"  in  the  day 
of  iudgment.  Likewife-  the  addrefs  and  invitations  of  mercy 
and  offers  of  falvation  are  all  to  men  in  this  Rate,  only :  not  a 
fingle  one  extended  to  thofe  in  the  infernal  prifon.  The  wif- 
dom  of  God  cries  aloiid,  '^  Unto  y-oii  O  me-n,  I  call,  and  my 
voice  is  to  the  fons  of  men.  "J  AH  the  me-ans  of  grace,  by  way 
of  feeking,  driving,  &c.  are  appointe<^  and  prefcribed  only  to 
mankind  in  this  ftate.||  The  terms  of  life  fet  forth  in  this  con- 
flitution,  are  limited  to  this  ftate,  only.  '^  He  that  believeth 
'in  this  life,  iliall  be  faved"  in  the  world  to  come-.  "  He  that 
believeth  not"  in  this  life,  fhall  be  damned  in  th-e  world  to  come. 
The  commands  to  believe  and  repent,  inforce-<^i  with  moft  glo- 
rious encouragements,  are  only  to  men  in  this  v/orld  :-— not  a 
fingle  command  or  encouragement  to  any,  in  the  future  ftate. 
And  moil:  of  the  commanded  duties,  thofe  of  felf- denial,  chari- 
ly, &c.  are  peculiar  ta  this  ftate.  Above  all,  the  great  promifes 
and  threatnings,  to  inforce  the- terms  of  hfe  and  requifitions  of 
duty  prefcribed  in  this  conftitution  ;  are  made,  to  things  done 
or  not  dene,  in  this- life.  Not  a  fingle  promife  or  threatning 
to  any  thing,  as  done  or  not  done,  in  the  future  ftate.  Which 
is  a  demonftration,  it  is  whoHy  adapted  to  mankind  in-  this 
world,  and  will  never  operate  to  fave  any,  that  die  in  their  fins. 
When  men  die  out  of  this  world,  they  die  aut  of  this  confi:itu- 
tion,  and  can  have  no  benefit  by  it,  but  what  is  conneded  with 
their  tranfa^flions  in  this  life.  '^  For  there  is  none  of  this  work 
and  device,  to  be  done  afterwe  go  to  the  grave,  "f  '^  Tlie  night 
Cometh,  fays  our  Lord,  when:  no  man  can-  wGpk/'§    Meaning 

the 

t  Prov.  8.  4.  Ij  We  have  before  noted,  the  Dr.  tells  us,  S'ca-C  Tho'ts 
p.  265,  there  is  no  ground  of  hope  in  the  revelations  of  God,  to  be  favcd 
any  other  way  but  in  the  ufe  of  thefe  appointed  means, 

t  Eccl.  9,  10.     §  John  9.  4. 


(    75     )     , 

the  works  of  this  life,  preparatory  to  eternal  lite.    Paul  tells  m, 

'^  after  death  (without  change  of  character  or  ftate)  the  judg^ 
i"nent."fl  Then  v/iil  all  be  judged  and  execution  be  done, 
"  according  to  their  works  and  the  things  done  in  the  body." 
We  before  obferved,  that  our  Lord  teacheth  us,  in  the  parable 
of  the  rich  man  and  Lazarus,  that  at  death  good  and  bad,  enter 
into  a  ftate,  not  of  difcipline,  but  of  retribution.  And  he  pro-^ 
mifes  the  penitent  thief,  "  this  day  Aialt  thou  be  with  me  in 
paradife."  We  read  '^  of  the  fpirits  of  the  jud  made  perfeA," 
and  of  unirnbodied  ''  fpirits,  of  difobedient  mankind,  in  pri- 
fon."  Moreover,  as  the  whole  gofpel  conditution  is  thus  e- 
videnrly  adapted  to  mankind  in  this  iiate  ^  and  all  the  means 
and  faving  operations  of  it>  thus  uniformly  re prefented  as  limi- 
ted to  this  life  and  ftate  :  fo  it  is  of  importance  to  add-—'-  ali 
the  promiifes  of  the  Spirit  of  all  grace  (the  adorable  fandtifier  of 
all  that  ax^e  and  ever  will  be  faved)  are  nriade  to  men  in  this  life 
only,'*  All  hopes  of  the  Spirit's  ftriving  v/ith  the  wicked,  end 
at  death.  For  the  Lord  hath  declared,  '^  his  Spirit  iball  not 
always  ftrive  with  man."  And  as  a  confirming  teftimony  of  it 
to  the  world,  he  brought  the  flood  upon  the  old  v/orld,  and 
fliortned  the  life  of  man.  Gen.  6.  ;^,  Now,  if  his  drivings  with 
men  be  not  limited  to  this  life  and  world,  anc  if  he  is  ever  to  be 
given  to  them  after  death  and  in  torment  -y  this  iliortening  the 
life  of  manj  could  be  no  confirming  evidence,  *^  that  he  fnould 
not  always  ftrive  with  man."  To  fjppofe  it,  is  to  deftroy  thig 
public  witnefs  and  teftimony  of  God..  All  the  pronoiies  of  the 
Spirit  given  us  by  the  prophets,  (and  they  abound  with  them 
to  the  church  of  God,  for  the  converfion  of  Jews  and  Gentiles, 
&c.)  are  evidently  made,  to  mankind  in  this  ftate,  only.  Wa$ 
it  true,  that  fo  great  a  change  was  ever  to  be  made  by  his  grace, 
in  thedam.ned,  as  they  tell  of  j  it  is  incredible  beyond  expref- 
fion,  that  no  promiife,  no  notice  fhculd  be  given  of  it.  He  is 
not  to  be  given  to  them,  and  therefore  we  are  folemnly  cauti- 
oned '^  to  grieve  not  the  Spirit,"  accompanied  with  that  pref-^ 
fmg  earneft, ''  to  day^  at1:er  fo  long  a  time  ^  to  day,  if  you  will 
hear  hisvoice,  hearden  not  your  hearts."*  In  the  day  of  judg- 
ment we  are  told,  the  wicked  ''  fliail  be  puniihed  with  an  ever- 
Jafting  deftrudion  from  the  prefcnce  of  the  Lord  >''  t»ut  where 

L  2  the 

^  Keb.  9.  27.     *  Heb,  4.  7, 


.  <    76). 

the  Spirit  of  the  Lord  is,  there  is  his  prefence  to  purpofe.— 
This  fentence  then  cuts  of  all  hope  of  this  gift,  to  fan6lify 
and  faye  them. 

It  is  very  clear  in  this  conflitution,  that  all  who  are  now  heirs 
and  ihall  finally  poffefs  the  great  falvation  *'are  new  creatures, 
created  in  Chrift  to  good  works"  by  the  grace  of  this  divine 
Spirit.  ^^  They  are  waflied,  juftified,  fanftified  in  the  name  of 
the  Lord  Jefus,  and  by  the  Spirit  of  our  God.''  But  all  hopes 
of  falvation,  to  them  (that  die  in  their  fins)  by  the  facrifice  and 
Spirit  of  Chrift,  is  intirely  cut  off,  by  that  declaration  of  Paul, 
Gal.  3.  13,  14.  "  That  he  was  made  a  curfe,  that  v/e  mjght 
receive  the  promlfe  of  the  Spirit,  through  faith.''  It  is  obvious 
from  this  text,  that  the  facrifice  of  Chrift  is  not  defigned,  nor 
will  operate  to  the  falvation  of  any,  but  thofe  who  receive  the 
promlfe  and  gift  of  the  Spirit  :--and  it  is  equally  obvious,  that 
the  faith,  by  which  we  receive  the  promife,  is  a  grace  in  this 
life  :— and  a-like  evident,  that  the  purpofe  for  v/hich  the  pro- 
mife is  made  and  the  Spirit  is  given,  '^  is  fanctification  and 
hoiinefs  in  this  life."  "  That  v/e  being  delivered  out  of  the 
hands  of  our  enemies,  might  ferve  him  v/ithout  fear,  in  hoiinefs 
and  righteoufnefs  before  him,  all  the  days  of  our  life."|!  '^That 
we  through  the  Spirit,  might  mortify  the  deeds  of  the  body  and 
live,"  &c.  &c.  Confequently,  as  no  promife  of  the  Spirit  is 
made  to  them  that  die  in  fin  and  unbelief— after  this  life  : — 
and  as  it  is  impofTible  to  them,  to  receive  the  Spirit  in  that 
flate,  to  anfwer  the  grand  purpofe,  for  which  he  is  purchafed, 
promifed,  and  given  in  this  life  :  fo,  all  pofTibility  of  falvation 
is  cut  off  to  them,  by  this  declaration  of  the  prefcribed  method 
of  falvation,  in  the  gofpel  conftitution.  For  "  the  method  of 
grace  eftablifhcd  in  this  conftitution,  has  all  along  been,  now 
is,  and  always  will  be,  the  only  way  of  life,  for  fmful  man."* 
In  this  curfory  viev/,  it  feems  very  evident,  that  mankind  under 
this  divine  conftitution  are  in  a  ftate  of  inftru6lion,  difcipjine 
and  trial  for  im.proveiricnt,  and  that  this  life  and  ftate  is  their 
only  feafon  for  fecuring  mercy  and  falvation  :  and  that  all  fav- 
ing  means,  and  the  grace  of  the  Divine  Spirit  to  render  them 
effectual  to  falvation,  are  limited  to  this  life  and  world.  The 
next  ftate,  is  a  ftate  of  retribution,  only.     And  as  this  is  a 

doftrine 

Ij  Luke  1 .  70,  to  76.     *  So  the  Die  tells  us  in  his  note^  Sermons  p.  380 


(.  77  ) 
doctrine  of  very  great  pradlical  importance,  fo  our  Lord  hath 
taken  care  abundantly  to  confirm  it,  in  a  variety  of  parables. 
He  moft  plainly,  and  of  fet  purpofe  teacheth  it  to  the  world,  in 
the  parable  of  the  fower,-j-— in  the  parable  of  the  net  call:  into 
thefeaj§— -in  the  parable  of  the  pounds,:j:  and  in  that  of  the 
talents.  Who  can  read  thefe  parables  with  attention,  to- 
gether with  his  own  expoiition  of  them  ;  in  connexion, 
with  his  reprefentation  of  the  laft  judgment,  as  the  clofe 
of  that  of  the  talents,  in  the  25th  ch.  of  Matthew,  without 
feeing  it  his  manifeil  defign  to  teach  us,  "  this  ftate  under  his 
adorable  adminiftration,  is  a  flate  of  trial  and  difcipline  to  man- 
kind, to  form  their  charafters  for  a  future  judgment,  to  com- 
mence at  the'*  end  of  the  world  ;  and  as  connedled  with  an  un- 
utterable and  eternal  flate  of  retribution.  Doth  he  not  teach, 
at  the  end  of  the  world,  he  will  come  perfonally  in  his  glory, 
to  finifh  the  adminiftration  of  his  kingdom,  and  fettle  the  great 
concerns  of  it  with  all  his  fubjeds,  for  eternity  ?  and  that  he 
will  fettle  them  in  a  judicial  governmental  way,  in  the  way  of 
retribution,  and  in  a  ftate  of  rewards  and  punifhments  ?  For 
when  he  comes  to  judgment  "  his  rewards  are  wich  him  j"  not 
to  give  all  men  falvation,  nor  to  confign  a  part  of  mankind  to 
another  temporary  ftate  of  difcipline  -,  and  fo  leave  the  great 
affairs  of  his  kingdom,  unfettled  :  no,  but  to  fettle  them  effec- 
tually, and  unalterably,  "  by  rendering  to  every  man  according 
to  his  works,  and  the  deeds  done  in  the  body/'  For  he  re- 
peatedly afTures  us,  "  he  will  call  all  to  an  account :"  that  he 
will  feparate  "  the  good  from  the  bad,  the  wicked  from  the 
juft  :*'  that  the  good  and  faithful,  ftiall  receive  his  divine  ap- 
probation with  ineffable  rewards  :  but  flothful,  unfaithful  fer- 
vants,  and  all  their  works  of  iniquity,  "  Hi  all  be  caft  out  of 
his  kingdom,"  from  all  the  means  and  grace  of  it  j  "  caft  out  of 
his  kingdom  into  outer  darknefs,''  as  contrafted  with  all  the 
glorious  light  and  grace  which  now  ftiines  in  his  prefent  ad- 
miniftration ;  "  ftiall  be  caft  out  into  a  ftate  of  weeping, 
wailing  and  gnaftiing  of  teeth  :"  and  that  his  folemn  decifions 
in  that  day,  ftiall  be  forthwith  put  in  execution,  and  terminate 
in  this  moft  important  iffue,  viz.  "  that  the  wicked  ftiall  go 

away 

t  Mat.  13.  j6  to 44.    §Ib.  47tQ5X*    t  Luke  19.  13  to  28. 


c  78  ) 

away  into  eveiiaftmg  pumihment,  but  the  righteous  into  life 
eternal."  And  Paul  teaches  us,  then  will  be  the  end,  and  he 
will  "  give  up  the  kingdom  to  God  the  Father."  The  ad- 
minitlratlon  of  the  kingdom  of  mercy  nov/  comes  to  an  ever- 
iafling  end,  and  ending  in  infinite  glory  :  **^  God  will  be  all 
in  all"  in  adminiftration  to  eternity.  Thus,  after  the  judg-  ' 
ment  is  pad:,  the  admxiniftration  of  this  great  and  eternal  king- 
dom is  eiTentitilly  changed,  and  with  it  the.ftate  of  all  the 
fubjeds  of  it,  from  a  ft^ice  of  difcipline  to  that  of  retribution. § 
This  illullration  and  conflrm.ation  of  the  general  exhibit  given 
of  the  gofpel  confritution,  feems  fully  decifive.  Since  the  te- 
nor of  revelation,  the  letter,  fpirit,  and  whole  frame  of  the  gof- 
pel coniLitution,  exhibits  it  to  the  world  made  for  mankind 
in  this  world  and  not  in  the  future— and  all  the  faving  means, 
grace  and  operations  of  it  in  recovering  fubjeds  of  mercy  to 
eternal  life,  are  limited  to  this  life  and  worM.  Will  all  men 
be  faved  at  the  day  of  judgment  ?  No,  die  conftitution  an- 
nounces and  aiTures  us,  in  that  day,  all  the  wicked  will  be  con- 
,figned  by  fentence  and  execution  to  an  everlafting  punilhiiient 
in  righteous  retribution,  "  for  the  things  done  in  the  "body." 
And  further,  tliat  all  hope  of  end,  or  reftitution  from  that  ilate 
of  punifnment,  is  eternally  cut  off;  bec?«ufe  the  adminiflration 
Oi  the  kingdom  of  mercy  comes  to  an  everlafting  end  with  the 
decifions  of  that  day.  What  now  is  the  obvious,  and  irrefiilablc 

conclufion  ? 
*  I  Cor.  ly  24,  28.  §  We  are  told.  Salvation  for  all  men,  p.  14, 
''  There  wiil  he  a  great  deal  to  be  don3,  after  the  found  coming  of  Chrift, 
for  the  accomplifliment  of  which  a  long  period  of  time  would  be  rcquifite  be- 
fore the  plan  of  God  could  be  compleated,  which  he  had  trufted  his  Son  to 
bring  into  eifed."  A  moll  unfcriptural,  obnoxious,  unaccountable  (en- 
timent  !  We  trufl  we  have  faid  enough  already  to  fnew  Paul  teaches  the 
contrary  doftrine  in  the  pafiage  whence  they  would  colled  it.  And  our 
Saviour  in  his  parables,  in  conjunftion  with  the  whole  current  of  fcrip- 
ture,  deciiiveiy  teaches  the  contrary.  I  would  aifo  fubjoin  the  Dr's  wit- 
neis  againil  it.  In  his  fermons,  *'  Breaking  bread  a  gofpel  inftitution," 
p.  47.  he  tells  us.  There  is  no  other  '«  coming  of  Chriil"  fpoken  of  in 
fcripture,  but  his  "  coming  at  the  end  of  the  world,  in  the  glory  of  his 
Father,  with  his  holy  angels,"  when  a  period  will  be  put  to  the  admini- 
flration af  God's  iiingdom  in  its  prefent  form."  And  p.  48.  he  will  not 
come  until  the  '<  myllery  of  God  is  finilned,  and  time  fnall  be  no  more." 
On  which  I  obferve,  "  the  coming  of  Chrift"  mentioned  i  Cor.  15.  25, 
is  his  coming  to  judgment,  for  there  is  noRe  other  fpoken  of  in  fcripture. 

Thtn 


(     79    )         , 

conclufion  ?  Thus  cut  ofT  and  cafe  out  of  the  kingdom,  thei^ 
mifcry  mud  be  as  laftingand  endlefs  as  their  immortality  ;  by 
the  force  of  that  conftitution  "  which  all  along  has  been,  now  is, 
and  always  will  be  the  only  way  of  life  for  finful  man."  Tlieir 
itate  becomes  as  abfolutciy  hopelefs,  as  though  no  plan  of  mer- 
cy had  ever  been  concerted  ;  and  no  conftitution  of  grace  and 
falvation  in  purluance  of  it  had  ever  been  exhibited  to  the 
world.  Should  it  be  aficed,  is  there  no  hope  or  poffibility  that 
this  conftitution  may  be  let  ande,  and  another  fubftituted  to 
give  relief  to  them  that  finally  perifh  ?  Were  it  fo,  this  is  of 
no  avail  to  the  univerfalifts  -;  for  their  fcheme  is,  that  provifion 
and  fecurity  of  falvation  for  all  men  is  made  in  the  golpel  plan 
of  mercy  :  of  courfe,  were  this  pofTible,  their  fcheme  is  in  ab- 
folute  ruins— they  are  reduced  to  the  fame  landy  foundation 
of  hope  with  the  infidel  world.  But  lee  us  confider  the  impof- 
fibihty  of  it.  Can  that  conftitution  ever  be  fet  afide,  the  dif- 
penfation  of  which  is  fo  often  dignified  in  the  lofty  ftile,  the 
kingdom  of  heaven  ?  concerted  in  heaven,  fent  dow^n  from 
thence  to  execute  the  eternal  plan  of  mercy  in  this  world  and 
condu61:  us  to  heaven  ?  when,  a*.  an  inftitution  of  government 
it  is,  for  wifdom,  benevolence,  juftice,  energy  and  glory,  the 
moft  amazing  ever  introduced  into  the  univerfe  ?  and  when 
the  grcateft  facrifice  ever  made,  that  of  the  only  begotten  Son 
of  God,  is  made  in  fupport  of  the  authority,  laws  and  govern- 
ment of  God,  to  make  way  for  theintrodu6lion  and  fupport  of 
it,  and  to  infure  the  eternal  energy  and  efficacy  of  it  ?  Can  it 
be  fet  afide  after  it  hath  ftood  for  ages,fupported  by  innumxcrablc 
miracles  and  immediate  atteftations  of  God,  as  well  as  by  the  fa- 
crifice 

Then  the  Dr.  faith,  '*  a  period  will  be  put  to  the  adminiftration  of  the 
kingdom  of  God  in  its  prefent  form.'*  Now  we  read  of  no  other  change 
in  adminiftration,  but  that  defcribed  v»  28.  **  the  Son  himfclf  (ubjeft,  and 
God  all  in  all."  Surely,  this  change  will  not  take  place,  till  the  Son 
hath  compleated  his  whole  work  with  which  he  is  intrulled  to  bring  into 
cffe<it.  In  this  the  Dr.  is  expreft,  *'  he  will  not  come  until  the  myftery 
of  God  is  finiilied  :"  and  when  this  it  Hnilhed,  furely  there  can  be  no 
great  deal,  nor  any  thing  more  to  be  done ;  ncr  any  long  period  requifite 
for  fach  a  purpofe  :  nor  can  there  be  any  next  Hate,  as  temporary,  after 
the  judgment :  for  the  Dr.  is  exprefs,  "  time  ihall  be  no  more."  And 
in  page  37,  he  reprefents  thofe  who  are  not  awakened  to  life  in  this  world, 
as  *'  undone  for  the  future  world  ;'*  if**  uadone  for  the  future  world," 
^hey  cannot  have  everlafting  life  in  it. 


crificc  of  millions  and  millions  that  penili'^d  in  the  ftood,  in  So- 
dom and  Ghomorrha,  i  n  the  devoted  nations  of  Canaan,  with  the 
Amalekites,  the  rebellious  Ifraelites,  &c.  &c.  whole  deibudi- 
ons  were  in  ftipport  of  the  juflice  and  honour  of  it  ?  like  wife, 
after  it  hath  been  fupported  by  falvations  beyond  annumerati- 
on,  given  to  the  heirs  of  falvation,  and  to  thofe  in  all  ages  who 
have  been  faithful  in  the  fupport  of  this  divine  conllitution  ? 
Can  the  eternal  fandions  of  rewards  and  punifliments  in  it,  be 
fet  afide,  when  they  are  the  great  necefiary  fupports  of  the  mo- 
ral government  of  God  through  the  univerfe  ?  and  (o  effenti- 
ally  neceiTary  to  fupport  this  conftkution,  to  illuftrate  the  infi- 
nite importance  of  it,  and  to  inforce  the  terms  and  requifitions 
of  it  ?  add  to  this,  v/hen  it  is  the  great  charter  of  falvation  to  fin- 
ful  men  to  all  that  iliall  ever  be  faved,  and  the  only  bafis  of 
their  hope  and  fecurity  of  everlafling  life  ?  Can  this  foundati- 
on in  Zion  fail  them  ?  In  a  word,  w^hen  the  authority,  w^ifdom, 
truth,  jufbice,  goodnefs,  and  immutability  of  God,  and  glory 
to  God  in  the  highefb,  as  the  end  of  it  are  all  pledged  for  the 
fecurity  and  fupport  of  it  ?  Thefe  things  considered,  is  it  pof- 
fible  to  conceive  of  a  greater  impofTibility  than  that  it  Ihould 
ever  be  iet  afide  ?  Wherefore  we  conclude  tkis  conftitutibn  a« 
hath  been  explained,  mufl:  undoubtedly  remain  v/ithout  change, 
in  full  force,  while  there  is  perfection  in  the  deity,  or  govern- 
ment and  {lability  to  be  found  in  the  univerfe.  The  fubje6l 
may  yet  appear  clearer,  w^hen  fome  particulars  of  the  conftitu- 
tion  are  confidered.  This  fubje6t  fuggeils  the  following  re- 
flections. 

Reflection  i.  How  ailonifliingly  glorious  this  divine  con- 
llitution !  It  is  furely  worthy  the  acceptation  of  the  whole 
w^orld  ;  with  the  moft  full,  firm,  cordial  and  obediential  faith. 
For  herein  a  moft  glorious  way  of  falvation  is  opened  to  finful 
man,  fiire,  ftedfaft  and  immiovable  -,  v/herein  all  the  mora]  per- 
fections of  God  are  mofl:  brightly  difplayed.  Wherein  the 
glory  of  the  everlafling  Father,  of  the  eternal  Son  the  redeem- 
er, and  Spirit  the  fanClifier  -,  and  the  glory  of  the  mercy  and  go- 
vernment of  God,  fliine  forth  in  higheft  and  eternal  luftre,  in 
the  contrivance,  the  conftrudion,  the  adminiftration,  the  ope- 
ration and  final  iflTues  of  it. 

Reflection  2.  How  inexcufable  the  infidel  world,  who  rejeCl 


the 


the  gofpel  conftltution,  which  carries  in  it  fuch  numerous,  plains, 
incontetlible  marks  of  it's  divine  original,  which  proclaim  it 
to  be  of  God  ? 

Reflexion  3.  How  inexcufable  are  the  negledors  of  this 
great  falvation  ?  fmce  the  God  of  love,  in  the  gofpel  conftitu- 
tion,  hath  publifhed  to  the  world  his  adorable  plan  of  mercy  and 
falvation  for  perifhing  mankind ;  and  hath  opened  the  door  to 
all  upon  the  fame  gracious  terms.  And  addreffes  our  ingenu- 
ity and  all  the  tender  feelings  of  our  hearts,  with  his  infinite 
benevolence  in  gift  and  defign.  "  God  fo  loved  the  world  as 
to  give  his  oiily  begotten  fon'*— this  is  the  unfpeakable  gift — 
*'  that  whofoever  believeth  in  him"  of  all  ages,  nations  and  ge- 
nerations, *'  fhould  not  perifh,  but  have  everlafting  life  :'*  this 
is  his  all-important  defign.  Since  he  hath  fet  him  at  the 
head  of  this  glorious  kingdom  of  mercy,  to  compleat  the  fal- 
vation of  all  that:  believe  in  him.  And  under  his  reign,  ad- 
drcffeth  us  with  the  univerfal  offer  of  it— whofoever  will  may 
come— -and  ^'  he  that  believeth  fhall  be  faved."  And  hath  put 
it  upon  the  lowed  terms  poffible,  which  can  confift  with  the  ho- 
nour of  his  adorable  authority,  majefty  and  government.  '^  Be- 
lieve and  thou  fhalt  be  faved  ;"  "  repent,  turn  and  live.'*  And 
God  hath  gracioufly  furnifheduswithalldefirablefavingmeans, 
accompanied  with  an  abundant  encouragement  of  all-fuffici- 
ent  grace  in  the  due  ufc  pf  them.  And  to  induce  and  inforce 
our  compliance  with  the  terms  of  life,  he  not  only  addreffes  to 
our  ingenuity  and  tender  feeling,  which  are  but  feeble  fprings 
of  action  in  degenerate  minds ;  but  alfo  to  our  hopes  and  fears> 
the  moil  powerful  fprings  of  a6lion  in  our  natures.  And  toi 
thefc  he  addreffes  the  highefl  and  ftrongeft  motives  in  nature 
and  eternity.  With  the  hope  "of  eternal  life,"  and  fear  "of  ever- 
lading  punifhment."  "  He  that  believeth  fnall  be  faved,  and 
he  that  believeth  not  fhall  be  damned."  Surely  if  we  are  found 
among  the  negledors  of  fo  great  falvation,  and  perifh  from  un- 
der a  conflitution  which  fo  exalts  us,  as  to  heaven,  of  all  men  we 
muft  be  among  the  mofl:  miferable.  For  how  jufl,  how  neceffarv 
by  conflitution,  and  how  aggravated  fuch  a  damnation  ?  It 
<^  he  that  defpifed  Mofes  law,  died  without  mercy,  under  twa 
or  three  witnefTes,"  "of  how  much  forer  punifhment  fhall  he 
be  thought  worthy,  who  bath  trodden  under  foot  the  Son  of 

M  Cod^ 


(      82      ) 
God,  and  hath  counted  the  blood  of  the  covenant  v/herewlth 
he.  was  fan£lined,  an  unholy  thing,  and  hath  done  defpiteunto 
the  fpirit  of  Grace."     Heb.  lo.  28,  29. 

Refteclion  4.  The  immutability  and  eternal  duration  of 
this  divine  conftitution,  doth  indeed  carry  in  it  eternal  terrors 
to  finners  who  go  on  in  their  fins  to  perdition  -,  but  v/ithal 
brings  to  them  the  higheft  encouragements  in  this  life  to  '^  turn 
and  live.*'  The  inftruction  is,  believe  on  the  Lord  Jefus 
Chriil  with  a  livin^;,  obediential  faith,  and  this  a^rcat  falvation  is 
afTurcdly  yours,  I'he  importunate  language  of  it  is,  ''  to  day^ 
while  it  is  called  to  day,  hearken  to  his  his  gracious  voice" — 
comply  with  his  gracious  terms,  that  you  rnay  efcape  the  tcrri- 
ble  deftru6tion  of  the  threatning,  and  inherit  the  unfpeakable 
good  and  glory  01  the  promifes.  Finally,  this  divine  confti- 
tution  addrefies  to  believers,  to  all  the  faithful  in  the  family  of 
God,  the  language  of  ftrongeft  encouragement,  fupport  and 
confolation  in  running  the  chriilian  race,  and  maintaining 
the  chriilian  >varfare  faithful  to  the  end.  In  this  way  their 
vidory  and  triumph,  their  falvation  and  glory,  will  be 
fure  and  everlailing.  For  this  purpofe  the  eternal  plan  of  mer- 
cy was  concerted  and  is  publilbed  to  the  world  in  this  confti-^ 
tution,  ''  he  that  hath  begun  will  finifh  his  good  work"  in 
infinite  perfei^lion  and  glory.  Their  Redeemer  is  Almighty 
—he  is  at  the  head  of  this  kingdom  of  mercy— he  hath  open- 
ed the  way  and  eftablifhed  the  foundation  and  eternal  fecuri-^ 
ties  of  it  in  his  own  great  facrifice— -he  hath  all  power  in  hea- 
ven  and  earth— power  all-ftifficient  tofubdue  his  enemies  and 
compkat  the  falvation  of  his  people  ;  and  he  will  reign  till  he 
hath  compleated  his  work,  and  the  '^  myftery  of  God  is  finilh- 
ed."  He  will  never  give  up  the  kingdom  till  he  comes  in 
his  glory 5^  to  take  vengeance  on  his  enemies,  and  punifh  them 
with  everlafting  deflru6lion  and  compleat  the  falvation  of  all 
that  are  his  :  to  be  eternally  "  admired  and  glorified  in  all  that 
believe."  "What  an  addrefs  of  encouragement,  fupport,  and 
comfort  this  to  all  true  mourners  in  2 ion,  to  all  the  feeble 
and  faint-hearted  in  the  flock  of  God,  in  all  their  afflidions, 
trials  and  conflicts  ?  they  fhall  return  to  the  heavenly  Zion, 
with  everlafting  joys  and  fongs  of  falvation.  We  now  pro- 
ceed to  conlider  feveral  particulars  of  this  divine  conftitution^ 

•^vhich 


(     93     ) 

which  all  confpire  with  united  force  to  a  deciflon  of  this  contro- 
verfy.  As  firft,  the  elTential  and  necefTary  terms  of  life  and ' 
falvation  fet  forth  in  the  gofpel  conllitution  and  proclamation, 
cut  off  all  hope  and  pofTibility  of  falvation  to  thofe  that  die  in 
their  fins.  For  by  this  conftitution,  falvation  depends  on  cer- 
tain terms  as  embraced  or  rejedled  by  linful  men,  in  this  life. 
I  fhall  illuftrate  it  in  the  article  of  gofpel  faith  only  :  this  is 
made  abfolutely  and  effentialiy  neceilary  in  this  life  to  falvati- 
on. There  is  no  declaration  or  promife  of  God  to  be  a  ground 
of  faith,  nor  command  to  believe,  nor  pi-omife  or  encourage- 
ment to  induce  faith,  nor  grace  to  effect  it  with  diyine  power 
to  any,  beyond  the  grave.  And  yet  faith  is  fo  necefTary,  ^*  that 
rio  man  can  be  in  a  ilate  of  acceptance  with  God,  till  he  is  a  be- 
liever ;"  and  "  men's  being  believers  or  unbelievers  is  the 
grand  cliftint^ion  the  fcripture  makes  between  them,"  and  "  fo 
interefting  that  falvation  or  damnation  depends  upon  it."* 
The  indifpenfible  neccffity  of  faith  to  falvation,  is  fet  forth 
many  ways— -by  conftitution,  falvation  turns  upon  it.  "  He 
that  believeth  is  palTed  from  death  to  life,"  "hath  eyerlailing 
life,"  and  "  he  that  hath  the  Son  hath  life,"  and  ^'  he  that 
hath  not  the  Son  hath  not  life,"  "  ihall  not  fee  life."  By 
conftitution,  it  holds  ah  immediate,  infeparable  conne6tioi> 
with  it :  by  command,  "  believe  on  the  Lord  Jefus  Chrift  and 
thou  Ihalt  be  faved  ;"  by  promife,  "  lie  that  believeth  fhall 
be  faved  :"  by  declaration,  *'  the  gofpel  is  the  power  of  God 
to  falvation  to  every  one  that  believeth,"  Jew  or  Gentile- *- 
^?  we  are  faved  through  faith'^  and  believers  receive  adtual 
"  falvation  as  the  end  of  their  faith."  J  Hereby  thofe  who 
die  in  unbelief  arc  evidently  cut  off  from  falvation.  They 
c^in't  be  fayed  without  this  term  fo  immediately  and  infepara- 
biy  conne6^ed  with  it  :  and  it  is  impoffible  they  can  ever  fay, 
*^  we  are  faved  through  faith"  "  ^nd  receive  lalyation  as  the 
end  of  faith"  in  the  fenfe  of  this,  conftitution.  Moreover,  no 
one  can  be  faved  without  the  prerequifite  qualifications  made 
effentialiy  necefTary  to  it  by  conftitution  j  which  are  all  elT^nr 
tially  connected  with  faith.  I  mention  only  our  juftification, 
adoption  and  fandification.  No  one  ca^n  be  faved  who  is  not 
in  a  ftate  of  juftification  and  life  :  for  till  then  he  has  no  par- 
don 
*  See  the  I>r's  note.  Sermons  p,  175.     %  1  Pet,  i,  9. 


don  of  fin  and  title  ta  life  ;  but  is  under  condemnation  and 
wrath.  And  juftification  and  glorification  are  infeparably 
connedcd  togedier,  Rom.  8.  30.  and  it  is  mofl  evident  in  this 
divine  conflitution,  that  faith  is  the  appointed  medium  ^^  of 
our  juftification  to  eternal  life,  and  is  efTentially  neceflary  to 
it.  Paul  teaches  it  abundantly  in  his  epiftles  to  the  Romans, 
Galatians,  &c.  ''that  thejuft  do  live  by  faith,'*  "  that  the- 
righteoufnefs  of  God  is  by  faith  of  Jefus  Chrift  unto  all  and 
upon  all  that  believe/*  (unto  juftification  and  life)  and  "  there 
is  no  difference."  They  "  being  juftified  freely  by  his  grace, 
through  the  redemption  that  is  in  Chrift  Jefus,  whom  God 
hath  fet  forth  to  be  a  propitiation  through  faith  in  his  bloody 
to  declare  his  righteoufnefs,"  ''  that  he  might  be  juft  and  the 
juftifier  of  every  one  who  believeth  m  Jefus."  And  in- 
troduces believing  Abraham  as  an  example  of  juftification  by 
faith,  as  a  pattern  (in  the  terms  and  method  of  lalvation)  of  all 
true  believers,  and  the  father  of  the  faithful,  that  fhall  ever  be 
faved.  And  draws  his  conclufion  once  and  again,  ''  therefore 
we  conclude  a  man  is  juftified  by  faith,"  ''  therefore  being  juf- 
tified by  faith,"  &:c.  And  declares,  ''  Chriit  is  the  end  of  the 
law  for  righteoufnefs  to  every  one  that  believeth."  Rom.  10. 4. 
So  that ''  grace,  Chrift  and  faith  are  all  necelTary  to  juftification 
of  life,  and  the  latter  as  truly  as  the  former,  tho*  in  a  difi^erent 
view."§  "  The  plain  truth  is,  the  juftifi.cation  of  life,  thro'  the 
gift  of  God's  grace,  and  his  gift  thro'  the  obedience  of  Chrift 
to  death,  is  no  where  in  the  facred  writings,  faid  to  be  beftowed 
upon  finners  in  common  :  J;  neither  are  the  finners,  upon  whom 
it  is  beftowed,  pointed  out  by  their  names  ;  but  by  this  grand 
charaderiftic,  '' faith  in  Jefus  Chrift."  Now,  as  unbelievers 
that  die  in  their  fins,  can  never  exercife  this  faith  fo  efTentially 

necefTary 
§  See  Sermons,  p.  162,  at  the  bottom.  Ibidem,  p.  158,  at  the  top. 
J  This  and  other  pafTages  of  the  Dr.  is  in  dire6l  contradi(5lion  to  their  con- 
itrudion  of  Rom.  5.  18.  Their  conftrufiion  is,  that  juftification  of  life  i« 
*•*  to  finners  in  common,"  the  gift  of  it  is  to  **  all  men,  believers  and  un- 
believers." The  Dr.  reftrias  it  to  the  fubjefts  *'  of  faith  in  Jefus  Chrift." 
TheJT  conftruflion  muft  be  falfe,  for  it  makes  the  apoftle  diredly  to  con- 
tradift  and  overthrow  the  dodrine  of  juftification  by  faith,,  which  he  la- 
bours with  fuch  pains  and  force  of  argument  to  eftabliih  and  confirni  in 
this  epiftle  and  elfewhere  :  for  if  juftification  of  life  is  come  upon  all  unbe- 
lievers, it  certaijily  is  not  come  to  them  through  fdith.    Of  nccelTity  then> 

by 


necefTary  to  thek  juftifica;:idn  and  life ;  the  confequence  is  clear,- 
By  this  conftitution  they  are  and  will  be  cortfigned  to  eternal 
condemnation  and  wrath.  It  is  evident  likewife,  that  none  but 
the  children  of  God^  by  regeneration  and  adoption,  will  ever 
inherit  his  eternal  kingdom.  The  apoMe  lets  forth  this  con- 
neciron,  **  if  children,  then  heirs,  heirs  of  God  and  joint  heirs 
\yith  Chrift."*  And  by  this  heirlhip  we  rife  to  the  heavenly 
inheritance.  Now,,  our  adoption,  as  well  as  juftifieation,  is  by 
die  medium  of  faith,  only.  *^  But  to  as  many  as  received  him, 
to  them  g^ve  he  power  to"  become  the  fons  of  God,  even  to 
them  that  believe  on  his  name."§  "  JFor  ye  are  all  the  cliildren 
of  God  by  faith  in  Chrifl  Jefus."  J  They  therefore  who  die 
without  this  faith,  are  not  the  children  of  God,  nor  can  inhe- 
rit with  them  in  his  eternal  kingdom.  San6lification  is  alike 
necefTary  to  cjualify,  to  meeten  us  for  and  infure  us  falvation^ 
And  this  alfo  is  effentiaily  connected  with  faith,  as  the  living 
principle  of  ir.  And  the  faith  that  faves  and  by  which  ^*  the 
juft  do  live,"  is  every  where  in  fcripture  diftinguifhed  from 
all  others,  by  its  fandifying  operations  and  fruits.  "  It  will 
have  a  pov/erful  influence  on  men's  hearts  and  lives  ;"  and  is 
fpoken  of  as  that  which  "  purifies  the  heart,"-|-  "  works  by 
love  3 "II  as  that  "  which  overcometh  the  world  :"§§  "  Yea  as 
that  which  is  a  living,  a6live,  never-failing  principle  of  all 
holy  obedience  to  the  laws  of  God-."|}jj  *^  And  there  can  be  no 
true  virtue,  gofpel  holinefs  or  good  works  in  a  religious  {tni^c, 
only  as  they  proceed  from  a  principle  of  faith  in  Chrift,  and 
fuch  a  temper  of  foul  as  will  argue  men  to  be  the  children  of 
God,  and  born  from  above. "J:j:  *'  'Tis  plain  from  the  fcrip- 
tures,  that  falvation  by  grace,  through  Chrifl,  is  in  the  vray  of 
obedience  ^  fuch  an  obedience  as  proceeds  from  a  heart  puri- 

by  all  men,  in  this  text,  we  muft  underftand  all  that  are  in  Chrill  by  faith, 
his  fpiritual  feed,  the  heirs  of  faith  agreeable  to  his  main  fubjeft,  **  the 
jalHhed  by  faith,'*  v.  j.— '*  who  being  jaltlhed,  fhall  befaved  from  wrath 
throug-h  him,"  v.  9.— who  have  received  <*  the  atonement  and  reconcili- 
ation,*' V.  II,— «<  who  have  received  abundance  of  grace  and  the  gift  of 
righteoufnefs,"  v,  17.— Nor  can  final  unbelievers  ever  be  the  fiibjecls  of  thi^ 
faith,  nor  of  this  juftification  of  life,  which  includes  exemption  from  con- 
demnation and  (offering  the  future  torments.  This  cannot  be  till  both 
parts  of  a  contradi(^ion  can  be  true. 

•ilom.  8.  17.     §  John  i.  12.     X  Gal.  3.  26.     f  ACis  15.  9.     ||  Gal. 
5,  6.     §§  I  Jahn  5.  4.     i|||  Seaf.  Tho*ts,  p.  31.     Ji  Ibid,  p.  279. 


(     86     ) 

fied  by  faith  and  purged  from  dead  works  to  ferve  the  living 
God."  "  This  is  evidently  the  dodrine  of  the  bible.  It 
makes  no  provifion  of  mercy  for  finners  continuing  fuch ;  but' 
pofitively  excludes  them  the  kingdom  of  heaven,  notwith-^ 
ftanding  the  grace  of  God  and  merits  of  the  Redeemer."  The 
texts  to  this  purpofe  are  fcattered  all  over  the  writings  of  the 
evangelifts  and  apoftles :  nor  is  there'  any  roonri  to  difpute  in . 
this  matter."*  Now  it  is  very  evident,  ^^  as  no  provifion  of 
mercy  is  made  for  finners  continuing  fuch,"  fo  thofe  tliat  die 
in  their  fins,  will  be  excluded  falvation  in  the  day  of  judg- 
ment, and  mufl  remain  eternally  excluded  from  it  :  Becaufe 
it  will  be  forever  impofTiblcj  they  fliould  have  that  faith,  juf- 
tification,  adoption  and  fandiification  prefcribed  and  made  ef- 
fentiaily  necelTary  to  falvation  by  this  conftitution  ;  wherein 
"  faith  in  the  promifed  feed  (the  adorable  MefTiah)  has  all 
along  been,  now  is,  and  always  will  be,  the  only  way  of  life 
for  finful  man." 

We  add,  no  one  can  be  faved  by  all  the  provifion,  grace 
and  mercy  in  the  gofpel  proclamation  in  any  way,  but  in  com- 
pliance with  the  ternris  of  life  fet  forth  in  it.  It  is  of  the  nj\ture 
of  all  pi-Qclamations  of  mercy  both  of  God  and  man,  ^*  to  ex- 
hibit the  plan  and  method  of  mercy,  to  difcriminate  the  fjb- 
jefls  of  mercy,  and  to  afcertain,  limit  and  bound  it  by  the 
terms  of  mercy  itt  forth  in  them."  There  is  one  conftrudli- 
on  to  both,  viz.  ''  the  terms  of  mercy  and  life  fet  forth,"  "  are 
a  moft  effential  part  of  them."  All  hope  beyond  this  is  ab- 
folute  prefumption,  is  unreafonable,  unfcriptural,  and  againft 
the  comm.on  fenfe  of  mankind.  And  the  terms  of  life  and  fal- 
vation in  the  gofpel  proclamation,  are  fo  effential  they  mufl 
be  fupported  in  all  their  necelTity  and  importance  to  anfwer 
the  great  defigns  of  it,  to  fupport  the  authority  and  govern- 
ment of  God,  do  honour  to  it,  and  to  inforce  compliance  with 
the  terms  and  requifitions  of  it,  fubjedtion  and  obedience  :  all 
hope  of  it  without  is  vain.  And  this  affords  an  eafy,  conclufive 
anfwer  to  all  their  arguments  drawn  from  the  terms  of  "  uni- 
yerfality"  found  in  the  gofpel  proclam.ation.  It  is  freely  al- 
lowed, terms  of ''  unive^faUty"  are  ufed  refpe6ling  the  great 
titonement.     "  Chrift  is  the  Lamb  of  God,  which  taketh 

away 

*  Seaf,  Tho'tJ,  p.  280. 


(  87  ) 
away  the  fins  of  the  world  ;''  "  he  hath  made  propitiation  for 
our  fins,  and  not  for  ours  only,  but  alfo  for  the  fins  of  the  whole 
world  j"  hath  tafted  death  for  every  man  j''  i.  e.  that  every 
man,  Jew  or  Gentile^  may  be  faved  upon  the  fame  terms  of 
life  :  but  no  one  in  any  other  way.  The  adorable  grace  of 
God  is  fet  forth  in  terms  of  "  univerfality,"  by  the  angd  ;  "  I 
bring  you  glad  tidings  of  great  joy,  which  fnall  be  to  all  peo- 
ple"—^"  peace  on  earth,  good  will  towards  man  ;"  denoting 
it  is  of  univerfal,  infinite  importance  to  all— a  door  is  opened 
that  they  may  be  faved  on  the  fame  terms.  Again,  "  God 
wills  all  men  to  be  faved,  and  come  to  the  knowledge  of  the 
truth*'  as  the  means  to  it.  Not  only  wills  it,  but  enjoins  it  by 
all  his  dread  authority,  "  commanding  all  men  every  where 
to  repent  for  remiiTion  of  fins."  Yea,  enjoins  it  on  ail  upon 
peril  of  damnation  :  "  He  that  believeth  not  (hall  be  damn- 
ed*" Now,  in  that  part  of  the  proclamation  which  exhibits 
the  benevolence  and  love  of  God  in  its  higheft  glory,  ^^  in  gift 
and  defign/'  this  matter  is  clearly  *^  afcertained."  Our  Lord 
tells  us,  John  j*  i6>  ''  God  fo  loved  the  world  that  he  gave  his 
only  begotton  Son,  that  whofoever  believeth  in  him  ihould 
not  pcrifh  but  have  everlafting  life."  Here  the  plan  of  mer- 
cy is  exhibited  clearly  and  in  full  to  us,  in  the  adorable  fpring 
and  furce  of  it,  the  love  of  God  "  in  the  way  of  its  exercife,'* 
in  the  gift  of  his  only  begotten  Son,"  the  fubjeds  of  mercy  are 
difcriminated,  and  the  extent  of  mercy  exprefsly  limited  by 
terms,  to  ^'  whofoever  believeth  in  him  fhall  not  perifh,  but 
have  everlafting  life."  Is  this  declaration  upon  the  plan  of  the 
univerfal  falvation  of  all  men, or  of  thofe  only  '^  who  believer* 
Did  not  our  Lord  underftand  the  plan  of  mercy,  he  came  to 
publifh  and  carry  into  execution  ?  Doth  he  nor  give  it  to  us, 
moft  truly  and  faithfully  ?  Surely.  Then,  there  is  no  room 
for  a  moment's  hefitation,  his  declaration  is  decifive  "  all  that 
believe  Ihall  be  faved,"  the  reft  Ihall  perifh,  as  excluded^  by 
the  terms  of  falvation  fet  forth  in  the  proclamation.  Which  de- 
fignedly  defcriminatc  "  the  fubjedls  of  mercy  and  life."  The 
univerfalifts  argue  the  atonement,  grace  and  mercy  are  fet  forth 
in  univerfal  terms,  and  in  this  partial  view  of  the  fubjeft,  infer 
— therefore  «  all  men  Ihall  eventually  be  faved."  The  con^ 
clufion  is  falfcs    And  the  error  of  i:  is  manifefl  i  becaufe,  la 

this 


this^way,  the  terms  of  life  and  falvation  fet  up  m  the  conflku- 
tion  and  proclamation,  wlilch  make  ^^  a  moil  elTential  part  of 
it,"  are  excluded  ;  and  the  conclufion  drawn,  not  only  with- 
out them,  hut  in  direcl  oppofition  to  them.  Whereas  all  the 
efTential  parts  of  the  proclamation,  with  its  defign,  muH!  be 
taken  togedier  to  form  a  right  conclufion  :  and  then  it  will 
be  dire6liy contrary  to  theirs,  viz.  that  all  thofe  who  "  believe" 
and  comply  with  the  terms  of  life,  and  thofe  only,  ^'  Ihall  be 
faved."  To  the  decifion  of  this  important  queftion,  who  of 
mankind  Ihall  finally  be  faved  ?  -the  genepal  tt.rus  of  grace 
and  mercy  muft  of  necelTity  be  limited  in  their  cbnftniftion, 
by  *'  the  partieular  terms  of  life  and  falvation"  which  '*  dvfcri- 
tninate  the  fubje6ls  of  it  /'  otherwife  we  inttroduce  an  irrecon- 
cilable oppofition  and  contradiction  betv/een  them  :  making 
the  terms  of  life  necefiary  as  they  are  by  conftitution,  and  un- 
neceifary, '  as  final  unbelievers  will  -be  faved  without  them  : 
which  is  abfurd.  Their  conflrucVion  exhibits  the  wifdom  of 
God  which  hath  appointed  thefe  terms  of  life— the  grace  of 
God  which  hath  given -them  to  perilling  fmners— and  the  au- 
tht3rity  of  God  which  hath  enjoined  them  with  the  higheft  fane- 
tions,  of  faivation  and  damnation,  to  be  inconfiflent  in  exer- 
eife,  operation  and  effect,  in  the- fame  plan  and  conftitution  of 
mercy  :  in  making  thefe  elTeiKial  terms  both  neceffary  and 
unnecejfTary ;  faving  fome  with  and  others  without  them  : 
whirch  is  grofsly  abfurd  and  inipious. 

Moreover,  their  conftruflion- tot  ally  defeats  the  important 
iiefigns  to'be  anfwered  by  the  gofpel  terms  of  life.  The  way 
of  falvatbn  by  faith  is  fitted  and  defigned  to  anfwer  the  mofl 
important  purpofes  in  the  government  of  God.  For  the  wif- 
dom of  God  hath  appointed  faith  the  medium  of  our  union 
to  Ghrift,  and  intereft  m  all  the  eternal  benefits  of  his  redem.p- 
tion,  to  difplay  the  righteoufnefs  of  God,  "  as  juft  and  yet  the 
jufriiier  of  every  one  who  believeth  in  Jefus*'— '^  to  illustrate 
the  rrches  and  glory  of  his  grace"  in  this  way  of  juflificatioa 
and  faivation— to  do  infinite  honour  to  the  atonement  and 
righteoufnefs  of  Chrift"— "  to  cut  off  all  boafting  and  glory- 
ing in  the  creature"—"  to  illuftrate  the  truth,certainty  andglo- 
f  y  of  the  promifes  made  to  f^iith"— and  to  reduce  and  fubjefi:  us 
by  faith  to  the  authonty  and  government  of  God^  by  means 

of 


.     (    89    )     .   . . 

cff  \Vhich  it  is  reftored  in  the  hearts  of  his  willing  and  obedient 
people  to  the  praife  of  his  grace."  In  a  word,  it  is  for  the  ho- 
nour and  fdpport  of  the  authority  and  government  of  God  and 
glory  of  his  kingdom,-  in  an  infeparable  connexion  with  the 
highefl  good  of  the  faithful,  the  heirs  of  faith  '*  in  their  juilifi-. 
cation, ^  adoption,  fanftification  and  final  glorification/'  De- 
figns  thefe  of  fuch  magnitude,  glory,  and  importance  as  are 
undoubtedly  infinitely  too  great  to  be  facrificed  to  make  way 
for  the  fUvation  of  the  unbelieving  and  difobedicnt-.  Where- 
fore, we  conclude  no  man  can  be  juftified  and  faved  but  by 
the  faith  of  Jefils  Chrift  t  fo  that  "  as  no  provifion  of  mercy  is 
made  for  fmners  continuing  fuch,''  final  unbelievers  rnuft  ine- 
vitably perilh  for  ever,  all  the  provifion,  grace  and  mercy  of 
the  gofpel  proclamation  notwithftanding.  So  cur  Lord  hath 
taught  US"  to  conceive  of  this  firbjed:,  to  argue  and  draw  our 
conclufion^  in  the  parable  of  the  fupper,  Luke  14.  16  to  25, 
The  provilian  is  full  and  abundant^  the  invitation  is  univerfal, 
but  thofe  who  do  not  in  this  life  come  in  upon  the  invitation 
and  ofFer^  "  fnail  none  of  them  ever  tafte  of  his  fupper."  v.  24^ 
Other  arguments  might  be  adduced  in  proof"  that  the  general 
t^fms  mufl  be  limited  in  conftruction,  by  "  the  particular 
terms  of  life  and  falv^ation  held  forth  in  the  gofpel ;  but  it  is 
ileedlefs,  for  common  fenfe  teachcth  it :  (e.g.)  Should  any  of 
the  fovereignties  of  the  earth,  ilfue  a  proclamation  to  their 
fubjedls  in  rebellion,  couched  in  never  fo  ilrong,  general  and 
tiniverfal  terms  of  gmcc  and  benevolence,  inforced  with  the 
ftrongeft  alllirances  of  pardon  and  reftoration  to  thofe  "  who 
would  lay  down"  their  arms,  fwear  allegiance,  fubmit  to  govern- 
mentj  and  become  good  fubjefls,  &c."  and  Ihould  any  one  take 
it  into  his  head  upon  this,  to  run  and  preach  "  glad  tidings  of 
great  joy"— ^^  all  die  rebels  in  the  dominion  fhall  be  pardoned, 
feftored,  one  as  well  as  another,"  and  alledge  inproof  of  it,  *'the 
proclamation  exhibiting  the  plan  of  mercy  is  fuil,  the  terms  are 
tini/verfal,  and  it  is  the  very  glory  of  the  proclamation  that 
thofe  who  do  not  comply  with  the  terms  of  mercy  and  pardon 
held  forth  in  it,  nor  anfvv  er  the  defign  of  it,  ilaail  be  finally 
pardoned  a^nd  teftored  as  well  as  thofe  who  do  ^  would  not 
every  man  of  com.mori  fenfe,  j'^idge  fuch  an  one  delirious,  or 
void  of  common  fenfe  I  Still  it  may  be  a  queftionp  why  are 

N  fuch 


C    9^    ) 
fuch  general  and  liniverfal  terms  made  ufe  of  to  f<»t  forth  the 

provmon  and  grace  of  the  gofpel,  "  if  believers  only  fhall  be 
laved  ?  Since  (bme  fuppofe  they  are  defigned  to  teach  us  ^^all 
men  fhall  eventually  be  faved,"  and  will  admit  of  no  other 
rational  conilnjdtion.  The  anfwer  is  eafy— — the  wiillom  and 
nece  filty  of  them  are  plain  to  be  fhewn,  '^though  all  men 
will  not  be,faved>  and  thofe  Only  who' believe/'  How  coiild 
the  great  defigns  of  divine  government  and  meixy  be  carried 
into  execution  without  them  ?  No  one  is  inferted  by  name, 
nor  would  fuch  ah  infertion  anfwer  the  defio-ns  of  o-overnment 
in  a  {late  of  trial.  How  could  the  all  -fufficiency  of  the  atone- 
ment aiid  grace  be  fet  forth^  but  in  general  terms  P  Again, 
how  could  afiy  one  (not  named)  be  v/arranted  to  hope  and 
trufl  in  it  upon  the  ternis  of  life,  unkfs  it  was  exhibited  as  all- 
fufficient  and  free  to  all  upon  the  fame  terms  ?  The  terms,  of- 
fers and  commands  m.uft  be  univerfal,  that  all  m.ight  read  their 
concern  in  it,  and  to  open  a  door  of  hope  and  falvation  to  all 
natic>ns  and  chira6lers  of  mankind  without  dillindlion  or  ex- 
ception of  any,  on  the  fame  terms,  and  that  the  believing  of 
all  nations  might  befaved,  and  tofubjecl  the  unbelieving  and 
difobedient  to  the  blame  and  righteous  condemnation  which 
awaits  them..  This  is  undoubtedly  the  defign  of  them.  This 
vindicates  the  wifdom,  ufe  and  neceiTity  of  them,  tlK)ugh  they 
are  neither  defigned  nor  fitted  in  any  juft  conftrudion  ofthemj 
in  the  leafl  to  encourage  any  hope  of  falvation'  but  in  com- 
pliance with  the  terms"  of  life  held  forth  to  us«  Herein  we 
have  a  clear  confiflency  between  the  general  and  particular 
terms— -a  perfed  harmony  in  theiif  nature,  defigh  and  ufe. 
The  great  obie6l  of  our  Saviour's  miniflry  and  that  of  his  apof- 
tlesy  was  evidently  to  {(tt  forth  the  pro  vifi  on  of  falvation  made 
for  finful  men,  the  importance  of  it,  the  terms  on  which  it 
might  be  had;,  and  to  urge  compliance  with  thefe  terms  as  the 
only  way  in  which  any  v/ould  be  finally  laved.  And  nothing 
more  diflant  from  them,  than  to  teach  conteiTipt  of  thefe  terms 
as  difpenfible,  and  what  would  in  fad  be  difpenfed  with  to  the 
final  negledors  and  difobedient,  againit  which  their  admoni- 
tions and  warnings  are  moft  pointed.  As  to  the  numbers  of 
mankind  who  ihould  finally  and  eventually  be  faved,  it  ap- 
pears not  to  have  b^^p,  the  objed  of  their  attention  5  certain- 
ly 


(     9^     ) 

ly  not  of  their  declfion.  They  reft  it  on  this  general  ilTiic^: 
an  'y  innumerable  nriultimde  out  of  all  nations  fhall  be  fayed  :*' 
as  yth  chapter  of  Revelarions,  all  the  believing  and  obe- 
dient fhall  be  fayed,  but  all  the  difobedient  *^  fhairbe  punifhed 
with  everlafting  deftrua-ion."  And  this  ought  to  be  decifiye. 
Hitherto  we  have  argued  all  hope  and  poflibiiity  of  falvatioa 
to  thofc  who  die  in  their  fins/ is  cut  off  by  the  neceflary  arid 
efientiai  terms  of  life  held  forth  in  the  gofpel  conftitution  and 
proclamation  ;  in  which  gofpel  faith  is  made  fo  abfolutely jne- 
ccffary  to  it,  that  "  falyation  or  dannnation  turns  uppn  it  :'* 
"it  is  elfentially  and  immediately  conne^ed  with  it  rnany 
ways  ;''  and  elTentially  conneded  with  other  pre-requifites 
which  are  made  indifpenfibly  neceilary  to  falyation/'  In  a 
word,  fo  that  without  it,  no  one  can  be  faved  by  <ill  thp  pro- 
vifion,  mercy  and  grace  of  this  divine- proclarnation,  in  the 
true,  juft  and  neceflary  conftriiaipn  of  it.  It  is  this  unfolds 
"  the  plan  of  mercy,"  ^^  difcriminates  the  fubjefts  of  m"ercy.," 
^'  and  limits  the  mercy  to  thofe  v/ho  cornply  with  the  terms 
of  life  herein  fet  forth."  All  hope  beyond  is  abfurd,  fatal  pre- 
fumption.  In  this  way  we  fee  all  hopes  are  entirely  cur  off  to 
final  unbelievers,  without  ronfidering  the  damnatory  ciauies 
annexed  to  inforce  the  terms.  But  thefe  are  annexed,  yea,  are 
an  elTential  of  this  divine  conftitution  and  proclamation,  ^and 
do  more  ftrongly  conBrm  the  fame  conclufion.  For  it  is  as 
true,  '^  he  that  believeth  not  ftiall  be  damned,''  as  *^  he  that 
beiieveth  ftiall  be  fayed,"  and  thefe  are  oppofite  the  one  to  the 
other  :  fo  that  he  who  is  a  fubjed  of  the  curfe  cannot  be  of 
the  bleinng.  This  is  of  fudr  great  weight  as  deferves  a  dif- 
tind  difcuffion.  Wherrforc  we  obferve,  fecondly,  the  wick- 
ed that  die  in  their  fins,  are  by  gofpel  conftitution  all  profcri- 
bed  and  forever  excluded  the  kingdom  of  God  and  eternal  life, 
and  configned  to  a  puniftiment  which  excludes  all  hope  and 
poflibility  of  it.  We  read  this  profcription  and  condemnati- 
on *  in  many  declarations  and  unalterable  ftatut^s  of  the  gof- 

*  Perhaps  progregammenoi  eis  tmita  to  hrima^  Jude  4tli,  tranflatcd  **  who 

were  before  of  old  ordained  to  this  condemnatipn,"   might  as  literally, 

juixly,  and  more  clearly  be  rendered   *'  who  were  profcribed  to  this  con- 

^demaation  ;'*  intending  by  forewritten  ftatutes,  threatnings,  defcriptions^ 

•"and  deciaraiior.s  detlgrvatirtg  their  chara^ers  and  condemnation, 

^2     ■ 


(     9^     ) 

pel .     We  have  it  from  the  higheil  authority,  the  Saviour  him- 

felf,  John  3.  36,  ''  He  that  bclieveth  on  the  Son  hath  ever- 
iafting  life ;"  "  and  he  that  believeth  not  11  la}!  not  fee  life  (i.e. 
fhall  not  enjoy  everlafting  life)  but  the  wratia  of  God  abideth 
on  him."  Paul  announces  it  in  a  manner  of  addrefs  that  im- 
ports it  one  of  the  mod  plain,  fure  and  important  truths  of  the 
golpel,  whicii  he  prefumed  no  chriftian  could  be  ignorant  of 
and  no  one  would  deny,  i  Cor.  6.  lo,  11.  ^^  Know  ye  not, 
.fays  he,  (i.  e.  by  the  plain  dodrine  and  conflitutionof  the  gpf- 
pel)  that  the  unrighteous  fhall  not  inheritthe  kingdom  of  God  V 
and  to  put  it  forever  out  of  all  doubt  adds,  f  ^  be  not  deceived  : 
neither  fornicators,  nor  idolaters,  nor  adulterers,  nof  effeminate, 
nor  abufers  of  them/elves  v/ith  miankind,  nor  thieves,  nor  cove- 
tous, nor  drunkards,  rior  reyilers,nor  extortioners,  fhall  inherit 
thekingdomof  God:"  intending,  no  doubt,  thofewhofe  charac- 
ters thefe  are  at  death  &  the  final  judgment.  It  was  his  conflant 
doctrine,  of  v/hich  he  reminds  the  Qalatians  j  copcluding  his 
annumeration  of  the  works  of  the  flefli  thus,  "  of  the  which  I 
tell  you  before,  as  I  have  alfo  told  you  in  time  pafi,  that  they 
which  do  iiich  things  fa  all  not  inherit  the  kingdom  of  God.'* 
Gal  .5.21.  To  the  fame  purpofe  are  Ephef  5  •  5  •  Rev.  21.8. 
and  by  an  unalterable  ilatute  of  this  conflitution,  it  is  written, 
Heb.  12.  14.  '^  without  holinefs  no  nian  fhiall  fee  the  Lord.'* 
And  by  many  pofitive  declarations  before  cited,  which  need 
not  be  repeated,  the  wicked  are  configned  to  the  damnation  of 
hell.  There  is  no  confLiiution  in  the  v/orld  where  ftatutes  of 
profcription  to  traitors  and  enemies  are  rnore  plain,  and  fo  in- 
wro't  in  the  conflitution,  as  thofe  in  the  gofpel  againil  the  fi- 
nally difobedient.  Now  every  one  knows  the  force  and  ope- 
ration of  flatutes  of  profcription,  viz.  that  the  juflly  profcribed 
cannot  inherit  with  the  good  and  faithful  fubjeds  in  the  flate 
nnd  kingdom  where  profcribed,  while  the  ilarutes  remain  in 
force.  They  do  not  inflitute  a  fuit  in  courts  of  law  and  jui- 
tice  being  fure  of  condemination  in  them.  They  apply. (if  ap- 
plication for  relief  be  made)  to  the  fupreme  legtflature,  for  a 
repeal  of  ftatute,  or  to  be  iuperfeded  by  an  aci;  of  grace,  as 
their  only  hope.  Vain  therefore  are  the  hopes  of  thofe  who 
die  in  their  fins  :  for  thefe  gofpel  flatutes  and  declarations  can 
never  be  fuperfeded  or  vacated.     They  are  in- wrought  in  tlx 

■■        -   "  '      ~  divine 


(     93    )       , 

divine  conftitiition  as  an  elTential  part  of  It.  As  an  infb'um^ent 
of  ygovernment,  they,  are  as  important  as  the  privileges  of  it  5 
and  liity  are  as  unalterable  and  lailii)g  as  the  promifes  of  it. 
Thepromifes  and  threatnings  conditute  the  wiiciom^  llrength 
and  glory  of  the  conftitution— both  are  given  with  the  fain^^ 
merciful  defign^to  inforce  the  terms  and  requifitipnsof  it :  both 
are  from  the  lame  authority  ;  and  both  have  the  fame  founda- 
tion of  fupport,  viz.  the  wifdom,  goodnefs,  iuftice^  truth  and 
immutabilitv  of  God.  All  the  hopes  and  fecurity  of  the  righ- 
teous^  as  well  as  fears  of  the  wicked,  are  dependent  on  it.  Thp 
whole  mufl  be  ellablifhed  or  perifh  forever.  Our  opponants 
imagine  it  may'be  partly  maintained  and  partly  fuperfeded,— 
but  this  is  impofTibie  in  the  nature  and  foundation  of  it,  and  is 
inconfiflent  with  all  idea  of  divine  wifdqm  and  perfection. 
They  maintain  in  fome  fjture  period,  at  or  after  the  day  of 
judgment;,  the"  condemning  ftatqtes  and  threatnings  will  be  fu- 
perfeded  and  vacated,  and  an  univerfai  reftoration  take  place  ; 
then  the  conftitution  is  deftroyed,  and  all  the  fecyrities  of  it, 
periih  widi  it.  And  inftead  of  the  falvatign  of  all  miCn,  it 
terminates  in  this  mioft  Hiocking  of  all  conclunons,  viz.  an  utter 
uncertainty  whether  any  {on  or  daughter  of  mankind  lliall  ever 
inherit  eternal  life.  So  infinitely  pernicious  and  deftru6live  is 
this  horrid  error  ;  but  we  arc  afllircfd  this  '^  vv^ord  of  the  Lord 
will  endure  forever"— f'  that  not  a  jot  or  tittle  of  it  fnall  fail, 
but  all  fhall  be  fulfilled.''  And  we  are  plainly  told,  the  ope- 
ration of  thefe  excluding  ftatutes  in  the  day  of  judgment  and 
througliout  eternity,  Rev.  20,  ti,  to  the  pnd.  It  is  written, 
viz.  ^'  and  I  law  the  dead,  fmall  and  great^  ftand  before  God  ; 
and  the  books  were  opened  :  and  another  book  was  opened, 
which  is  the  book  of  life  :  and  the  dead  v/ere  judged  out  of 
thofe  things  which  are  written  in  the  books,  according  to  their 
w^orks"."  By  '*^the  book  of  life''  we  may  underftand  'Hhc  book 
of  divjne  revelation"  which  defcribe$  the  characters  of  thofe  who 
fhall  inherit  eternal  life  ;  and  in  thofe  charaders  '^  their  names 
are  as  inferted  and  regiftered,  for  life.  And  ail  whpfe  names 
are  |ot  thus  found  written,  are  profcribed  to  future  condemna- 
tion and  punifliment,  as  v.  1 5.  *^  and  whofoever  was  not  found 
written  in  the  book  of  life,  y/as  caft  into  the  lake  of  fire."  And 
in  v«  10,  their  punifhment  is  defcribed  as  "never-ceafing  and 

never- 


(     94     ) 

never-ending  ;■  *  *^  and  ihall  be  tornnented  day  ^nd  night  for 
ever  and  ever.'*  This  we  have  fhewn  is  ''the  imported  punlfh- 
ment  in  every  defcription  of  it  j"  and  that  it  is  repeatedly  '<  af- 
ferted  to  be  everiafling  "  in  words  and  phrafes  emphatically 
expreffive  of  "eternity,  and  by  figures  the  moil  emphatical— 
"  by  fire  unquenchable"  '■  a  fire  that  fhall  never  be  quenched'- 
and  '^  a  worm  that  dicth  not."  If  the  figure  be  dropped  and 
v/e  attend  to  the  meaning,  if  this  doth  not  mean  ?'  a  punilHrnerit 
that  ihali  never  have  an  end"  it  can  m.ean  nothing,  or  fomething 
'dirediy  contrary  to  the  natural  and  ftrong  purport  of  it  5  which 
is  abfurd  and  impious.  And  it  is  confirm.ed,  by  examples  of 
"deitrudion  in  which  all  hope  of  deliverance  and  reilitution  is 
barred  by  an  irfipoffibility  natural,  or  moral,  or  both.  Thus 
.St.  Peter teacheth  us^  '*'  the  old  v/orld  perinied,'*§  with  its  in- 
habitants :  confequently,  Noah  and  his  family  came  as  to  a 
new  world  after  the  flood.  Which  m^akes  it  naturally  irnpof- 
fible  that  thofe  who  fo  periihed,  fhould  ever  be  reftci-ed  again 
to  the  fam.e  ftare  as  before,  with  Noah.  God  had  fworn  the 
unbelieving  Ifraelites  fnould  nqt  enter  into  his  reft  ;  and  they 
were  deltroyed  in  purfuance  of  his  oath  :  which  oath,  made 
the  pofTefTion  of  this  reft,  morally  irnpofTible  to  them.  Sodom 
and  Ghomorrha  are  uninhabitable,  which  renders  their  reftitu- 
tion  naturally  impoilible  ;  and  they  were  defigned  of  God  tp 
be  enfam.ples  of  perpetual  deftru6lipn,  in  this  world  and  the 
v/orld  to  come,  and  are  fo  improved  by  the  prophets  and  apof- 
tles  i  v/hich  renders  their  reftitution  like  wife,  morally  imipodi- 
ble.  And  thefe  examples  are  as  fatal  to  their  dodrine  of  dif- 
cipline,  as  refcitution.  For  if  the  future'  punifbment,  be  by 
way  of  difcipline,  why  are  thefe  enfamples  chofen,  who  all 
perifhed  in  difpenfations  of  vindidtive  wrath  only,  without 
mercy— not  for  any  c;ood  to  them  that  perifhed,  but  for  the 
honour  of  the  audiority,  ]uftlce  and  government  of  God  ^  and 
by  way  of  adm^onition,  for  the  good  of  others  in  this  world  ? 
why  arc  they  chofen,  in  preference  of  the  many  fcripture  ex- 
amples, where  difcipline  and  reftitution  were  evidently  defign- 
ed ;  v/hile  thefe  examples  carry  no  fuch  language  in  them,  but 
decifiveiy  that  of  vindid:ive  wrath  and  perpetual  defolation  ? 
wherefore  chofen,  but  according  to  their  iiatyra}  iiriport,  to 

§   2  Pet.  3,  6. 


(    95    )       .      . 

teach  "the  future  ptinifhment  to  be  a  retribution  of  wrath  oniy-ji 
and  fo  in  the  flrid'tefl  fenfe  *'  to  be  examples  of  eternal  fire"  and 
punillimehtj  as  jude  yth  ?  Which  excludes  all  hope  and  pof- 
fibility  of  faivation  to  them  that  perifh;  Moreover,  our  Lordj 
in  the  parable  of  Dives  and  Lazarus  teaches  the  future  ilate  of 
the  wicked  as  well  as  righteous,  to  be  fixed  and  unalterable. 
"  There  is  no  paiTmg  from  the  one  to  the  other,"  He  alfo 
confirms  it  in  his  ientence  upon  Judas,  "  it  had  been  good  for 
that  man,  if  he  had  not  been  born  ;":^  for  it  is  evident  this 
cannot  be  true  of  him,  if  he  fhall  ever  enjoy  eternal  life.*  He 
iikewife  confirms  it,  in  his  fentence  upon  thofe  who  fin  and 
blafpheme  againil  the  Holy  Ghoft.  It  is  ^(Terted  in  moft  per- 
emptory terms,  "  it  fhall  not  be  forgiven,"  Luke  12.  lo, 
"  hath  never  forgivenefs,"  Mark  3. 29.  "  fhall  not  be  forgiven 
unto  men/'  no,  "  it  fliall  not  be  forgiven  him,  neither  in  this 
world^neitherin  thevvTorld  tocome,"|l  Mat,  12.30,31.  How 
is  it  pofTible  to  be  exprefiTed  in  more  abfoiute  and  decifive 
terms  ?  arad  if  it  fhall  not  be  forgiven,  no^  neither  in  this  world 

nor 

X  Mat.  26.  24. 

*  A^ainft  this  decifire  ffentencfe  fome  have  argued,  Judas  fhall  have  eter- 
nal  life>  from  Mat.  19.  28.  "  And  Jefus  faid  unto  them.  Verily  I  fay  unto 
you,  that  ye  which  have  followed  me  in  the^  regeneration,  when  the  Son 
of  Man  (hall  fit  in  the  throne  of  his  glory,  ye  alfo  fnall  fit  upon  twelve 
thrones,  judging  the  twelve  tribes  of  Ifrael."  But  it  is  forgotten,  that  the 
promife  is  made  and  limited  to  them  which  followed  Chrift  *'  in  the  regene- 
ration," to  which  Judas  hath  no  claim,  and  that  he  *'  fell  from  his  apoftk- 
fhip,"  after  which  he  was  net  intitled  to  the  leaft  benefit  by  it ;  and  much 
Icfs  to  one  of  fuch  tranfcendent  importance  :— and  that  in  faft,  at  death 
he  went  not  to  heaven— but  **  to  his  own  place'*  '«  perdition,"  of  which 
Chrift  pronounced  him  "  the  fon"  or  heir— and  tha^t  Matthias  was  chof^n 
to  the  apodlelhip  in  his  room,  A^s  i.  25,  26. 

fl  It  is  to  no  ptirpofe  to  fay,  '*  by  this  world  and  world  to  come"  is  in- 
tended the  Mofaic  and  Chrifiian  difpenfation.  For  this  conftruftion  is  in 
itfelf  without  foundation  ;  and  if  admitted,  avails  nothing.  Becaufe,*' there 
is  none  other  name  under  heaven  whereby  we  can  be  faved,  but  the  name  of 
Jefus :  and  it  is  under  his  difpenfaticn ,  he  faves  all  that  ever  will  be  faved.  For 
rt  is  a  contradiftion  to  fay,  he  vviii  fave  any,  after  his  difpenfation  of  mercy 
and  life  is  ended  :  as  truly  as  to  fay,  he  will  fave  men  after  he  hath  done 
faving  them.  Their  own  conftruftion  teaches,  they  can't  have  pardon  and 
faivation,  while  his  difpenfation  Ms,  which  cuts  off  all  poffibility  of  it  for- 
ever. For  after  that  there  is  no  faivation  by  his  or  any  other  name.  So 
their  little  criticifm  has  not  the  weight  of  a  feather,  againil  a  declaration  . 
in  fiich  plain,  pofitlve,  decifive  terms  as  will  admit  of  no  evafion,  but 
what  amounts  to  a  denial  of  the  letter,  fpirit  and  evident  meaning  of  them. 


hor  the  future^  all  pofTibility  of  fdvation  is  cut  off  forever.  In 
a  word,  it  is  abundantly  confirmed  By  the  ground  and  rule  by 
v/hich  they  are  excluded  and  condemned,'  "  for  things  done 
in  the  body  in  this  life.'"  This  ground  and  rule  is  the  only  one 
known  in  this  conftitution— it  is  the  fame  to  the  good  and  the 
evil,  ''^the  jufl  and  unjufc,**  '^they  fliall  all  be  judged  aceofding 
tb  their  works,  good  or  evil,  and  "  all  recei\^e  according  to  the 
things  done  in  the  body."  And  as  this  ground  and  rule  is  un- 
alterable, lb  the  exclufion  and  condemnation  of  the  wicked 
by  it  riiuil  remain  to  eternity.  As  clearly  and  fur'ely  as  the 
juflifTcation  and  inhefitahce  adjudged  to  the  righteous  fhall 
remain  to  eternity.  It  admits  no  alteration  in  the  chafader 
and  (late  of  the  rightecrus  or  v/icked,  after  this  life,  and  the 
fentence  and  execution  of  the  great  day.  We  have  the  exprefs 
decilive  language  of  it,-  Rev.  22.  ii.  "  He  that  is  unjuil,  let 
him  be  tinjufb  ftill  :  he  that  is  filthy;  fet  hhn  be  filthy  ftrll :  and 
he  that  is  righteous,  let  him  be  righteous  ftili  :  and  he  that  is 
lioly  let  him  be  holy  ftill.  Which  evidently  cuts  off  all  hope 
and  poffibiiity  of  falvation  to  all  the  condemned  in  that  great 
day. 

A  third  particular,  which  ftrongly  contirms  this  doftrine  is, 
^' the  great  objedtive  defign  of  the  plan  and  conftitution  of  mer- 
cy to  m.ankind  in  thisworld^^viz.  to  reconcile  finful  men  to  God/ 
to  recover  them  to  cordial  lubiedion  in  Chriil ;  to  the  life  of 
God,  to  the  pradiceof  liolinefs  and  a  m'eetnefs  for  heaven  in  this 
life ;  and  in  this  way  t-o  bring  them  to  the  enjoyment  of  the  great 
£ilvati6n."  This  is  fo  evident^  that  he  who  runs  may  read  it 
the  great  objedl  of  this  divine  conilitution.  The  word  and  mi- 
niflry  of  reconcination^  the  appointed  means  of  falvation,  v/ith 
tlie  difpenfation  of  the  Spirit  of  grace,  are  all  to  this  great  end. 
And  ''  tlie  ordinary  way  in  which  God  gives  his  Spirit,  to^effedt ' 
a  work  of  grace  in  tli.:*  hearts  of  iinnersjis  in  the  ufe  of  appointed 
means.  Nor  is  there  ground  of  hope,  in  the  revelations  of  God, 
to  be  faved  any  other  way." |l  Golpel  faith,  repentance,  and 
holy  obedience,  as  the  way  of  falvation  was  abundantly  taught 
by  the  apoilles,  and  indeed  the  reigning  fubjecls  of  their  mini- 
ftry.  Our  Saviour  hath  taught  us  the  true  and  only  way  of  life 
for  finful  man,  '^  fhrait  is  the  gate  and  naiTOw  is  the  way  which; 

leadeth 

II    Sec  Seaf.  Tho'ts/p.  265. 


(    97    ) 

leadcth  unto  life,  and  few  there  be  that  find  it."    To  fuppofe 

there  is  any  oth^i^  way  of  life^  is  to  fuppofe  our  Lord  taught  it 
not  perfe6lly,  but  partially  and  imperfedly,  which  is  impious. 
*'  The  grace  of  God  which  bringeth  falvation  to  men'*  doth  it 
by  "  teaching  them  (effedlually)  the  denial  of  all  ungodlinefs 
and  worldly  lufts;,  that  we  fliould  live  foberly,  righteouily,  and 
godly  in  this  prefent  worl^^  (and  not  in  the  future,  as  the  only 
way  in  which  we  are  to  be)  "  looking  for  that  blefTed  hope,  (of 
falvation)  and  the  glorious  appearing  of  the  great  God,  and  our 
Saviour  Jefus  Chriil,"-t-  to  compleat  it  for  us.  We  know  it 
the  great  end  of  our  Saviour  in  coming  into  the  world  "  to  fave 
his  people  from  their  fins*'  and  not  in  them,  Mat.  i.  21.  and 
that  this  was  his  great  objedive  defign  to  men  in  this  world  in 
his  great  facrifice,  as  the  apoftle  adds,  ^^  who  gave  himfelf  for 
iiSj  that  he  might  redeem  us  from  all  iniquity,  and  purify  unto 
himfelf  a  peculiar  people,  zealous  of  good  v/orks."(|  That "  he 
loved  his  church,  and  gave  himfelf  for  it,  that  he  might  fanc^lify 
and  cl^anfe  it  with  the  wafhing  of  water  by  the  word,  (in  this 
world)  that. he  might  prefent  it  to  himfelf  a  glorious  church, 
not  having  fpot  or  wrinkle,  or  any  fuch  thing ;  but  that  it 
fhould  be  holy  and  without  blemifh''§  to  the  praife  of  his  grace  j 
-— ^^that  in  the  day  of  judgment  and  throughout  eternity,  '^he 
might  be  glorified  and  admired  in  all  them  that  believe/'*  Nor 
do  we  read  of  any  others,  by  whom  he  will  ever  be  glorified* 
This  is  a  defign  worthy  the  wifdom  and  love  of  God.  It  is 
certainly  of  the  higheft  importance  to  the  glory  of  God  and  the 
Saviour,  and  good  of  men.  Can  then,  any  of  mankind  ever  be 
faved  in  a  Hate  of  fin  and  oppofition,  to  it  ?  Can  there  be  any 
device  in  the  plan  of  mercy  and  conilitution  of  grace,  to  fecure 
&  effed:  falvation  to  mankind  without  their  comporting  "with 
this  defign"  in  being  fan6lified  and  meetened  for  it,  in  this 
life  ?  If  fo,  it  muft  operate  as  a  fuperfedeas  of  fubverfion,  to 
the  whole  gofpel  conilitution,  and  particularly,  to  the  terms  of 
life,  and  to  this  grand  objed  of  it  j  by  rendering  it  unnecefTary 
and  pofTible  to  be  totally  defeated :  and  ytty  the  falvation  of  all 
men,  be  fecured  and  accomplifhed.  For  if  one  can  be  faved 
■without  it,  then  all  mankind  might  be  faved  without  it,  upon 
the  fame  plan  and  in  the  fame  way.  And  it  is  felf- evident,  of 

O  CQurfe 

t  T'tt.  t,  II,  x^,  II  13,  14.,    ^  Eph,  5,25,36.    *  I  ThgAi.  10, 


.        C.98.    ) 
conrfe  this  grand  obje6l  of  it  might  be  totally  defeated.     On 

this  phm,  Chrift  might  have  no  church  in  this  world  to  be  pre- 
fented— yet  all  men  be  faved*  Now,  is  fuch  a  felf-inconfif- 
tent,  felf- repugnant  and  felf-fubverfive  fcheme,  in  the  eflential 
parts  of  it;  pofTible,  to  be  the  produ6tion  of  infinite  wifdom  and 
perfeflion  ?  Is  the  plan  and  conftitution  of  mercy  fo  conftruc- 
ted  J  as  that  from  the  conftituent  parts  of  it,  the  great  obje6l  of 
it,  of  the  faCrifice  of  Chrift^  the  gift  of  the  Spirit,  and  of  the 
whole  of  Chrift's  adminiilration  in  this  world,  is  rendered  un- 
necefiary  and  poftible  to  be  defeated  ,  and  yet,  the  falvation 
of  all  men  be  fecured  and  afceftained  by  it  ?  It  is  in  the  higheft 
degree  abfurd,  difllonorable  and  impoflible.  And  the  conclii- 
fion  is  m.Oii  eviderit,  viz.  that  the  gofpel  way  of  life  as  taught 
and  inforced  iii  this  world,  is  exclufive  of  all  others,  and  that 
none  of  mankind,  but  thofe  who  comport  with  this  great  de- 
fign  of  it  (i.  e.)  who  are  fan6Lified  and  meeteried  (br  it  in  this 
world,  can  ever  be  faved  by  the  gofpel  plan  and  conftitution 
of  mercy*  One  w^OuId  think  this  alone  fufficient  to  overthrow 
the  fcheme  of  our  opponents  and  their  hopes  built  upon  it. 
But  to  rriake  it  more  evident,  we  add  fourthly. 
All  hope  of  falvation  by  this  divine  conftitution  is  limitedj 
to  thofe  6f  mankind,  who  are  of  a  diftindiive,  diftinguiftiing 
charader  in  this  world,  comporting  vv^ith  this  great  objeftive 
defign  of  it.  All  hopes  of  falvation  are  by  the  promifes  of  Godj 
limited,  *'to  the  born  of  God,"  to  the  ''  believing,"  the  '^pe- 
nitent," <^  the  pure  in  heart,"  "  the  obedient"  *' that  do  his 
commandments,"  '^  that  are  the  children  of  Abraharh,  by  imi- 
tation of  his  faith  and  piety."  Our  Saviour  defcribes  his  flieep, 
for  whom  he  laid  d6wn  his  life,  to  whom  it  fliall  be  effeclual 
to  falvatiox*i,  by  a  diftindive,  diftinguiftiing  charader,  as  called 
and  led  by  him,  ''  who  hear  his  voice  and  follow  him"  and  will 
not  follow  ftrangers,  Joh.  io.  3,4,5.  and  admits  none  as  his 
friends  but  thofe  wko  do  his  commandments,  Joh,  15.  14, 
In  his  revelations  to  St.  John,  they  are  defcribed  in  their  dif- 
tiriguifhing  charader  as  "  the  called,  the  chofen^  the  faithful." 
Arid  are  elfewhere  defcribed,  as  "  the  juftified  arid  fan6tified 
in  the  name  of  the  Lord  Jefiis,  arid  by  the  Spirit  of  our  God." 
And  we  are  told  *'  he  is  the  author  of  eternal  falvation  unto 
all  them  that  obey  him/'  Heb.  5.9*     It  is  appropriated  arid 

limited 


(    99    )      ,  , 

limited  to  them,  and  never  once  extended  to  the  finally  difo- 

bedient,  in  the  revelations  of  God.  In  a  word,  all  the  prpmifes 
of  eternal  life  are  made  to  thofe  who  are  the  children  of  God  by- 
regeneration^  adoption  and  divine  imitation,  "  If  children, 
then  heirs/'  &c.  Now  the  children  of  God  are  abundantly 
diilinguifhed,  from  the  children  of  difobedience,  and  of  the 
wicked  one.  They  are  greatly  diftinguifhed,  "  by  chara6ter," 
*^by  date"  ^^by  privileges  and  prcmifes  in  this  life"  "at  death'* 
'Mn  the  refurredlion"  "  by  fentence  and  retribution  in  the  day 
of  judgment"  and  by  5^  heritage,  portion  and  end"  in  the  future 
and  eternal  world.  There  is  no  diftinclions  clearer,  and  no 
truths  plainer  in  the  book  of  God.  And  is  it  pofTible,  to  mif- 
take  the  purport  and  defign  of  the  whole,  when  pointed  out  as 
with  the  finger  of  God  toiis^  viz.  that  "  thefe  to  whpnn  falya- 
tion  is  fo  appropriated,  and  thefe  only,  fliall  finally  be  faved." 
Since  a  mar,  may  as  well  deny  all  fuch  diftindion  to  exifl  in 
this  world,  tq  take  place  at  death,  and  in  the  refurredlion,  as 
to  confound  and  annul  it  at  the  day  of  judgment,  or  in  eternity, 
to  make  way  for  the  falvation  of  any  other  ;  and  in  dire6t  op- 
pofition  to  the  letter,  fpirit  and  defign  of  it ;  afTign,  "  one  end 
and  portion"  tq  the  whole  of  mankindo  For  this  appropria- 
tion qf  falvation  and  the  heavenly  inheritance  to  the  fandlfied 
in  Chrift  in  this  wo;:ld  ;  by  fo  many  fcripture  defcriptions,  de- 
clarations, promifes  and  benedictions,  doth  neceilarily  carry  in 
it  an  exclufiqn  of  the  ungodly  :  and  will  do  it,  while  there  is, 
meaning,  propriety  and  force  in  language.  It  is  the  evident 
defign  of  it,  and  is  a  full  refutation  of  their  wild  dream,  "  that 
the  eled  fhall  firfl;  ^e  received  to  favour,  and  the  reft  fhall  fol-- 
low  after  :' ■  fome  be  received  "  in  the  refurredliqu  morn,"  and 
others,  after  fuflering  unutterabje  torments  in  hell  for  ages  of 
ages,  tq  which^  the  fcripture  gives  no  countenance.  And  the 
denial  of  all  fuch  diftindion  between  the  godly  and  ungodly 
in  this  world,  at  death,  in  the  refurredion  and  final  judgment^ 
or  annulling  of  it  in  the  future  world,  are  both  alike  oppofite, 
to  the  great,^  important,  pradical  defign  of  it. 
Which  leads  me  to  obferve  fifthly. 
The  dodrine  of  the  future  punifliment  we  qiaintain  in  op- 
pofition  to  theirs,  is  interwoven  throughout  the  gofpel  cpnfti-. 
tution,  in  the  letter  and  fpirit  of  it,  in  th«?  pradical  a,nd  dodri- 

O  2  nai 


(       100      ) 

nal  parts  of  it ;  as  a  ftrong  inforcement  of  the  requifitions  of 
duty,  in  it.  ^'  Be  not  deceived,  God  is  not  mocked  :  for  what- 
foever  a  man  foweth,  that  fhall  he  aho  reap=  For  he  that  fow- 
eth  to  his  fielh,  fhall  of  the  fiefh  reap  corruption  :  but  he  that 
foweth  to  the  fpirit,  fhall  of  the  fpirit  reap  life  everlafting/* 
Gal.  5.  7,8.  fo  Rom.  8.  13.  "  For  if  ye  live  after  the  flefh  ye 
fhall  die  :  but  if  ye  through  the  fpirit  do  mortify  the  deeds  of 
of  the  body,  ye  fhall  live."  Life  and  death  here  are  oppofed 
the  one  to  the  other,  and  are  both  eternal.  For  by  death  can- 
not be  meant  that  which  is  natural— this  com.es  on  all  through 
the  tranfgreffion  of  Adam— nor  fpiritual  and  moral  death,  for 
in  this  {enk  they  are  already  dead  :  ^^  thofe  that  live  in  pleafure 
are  dead,  while  they  live."  It  mufl  mean,  the  eternal  death  that 
is  the  jufl  wages  of  fin.  "  To  be  carnally  minded  is  death  ; 
but  to  be  fpiritually  minded  is  life  and  peace."  *^' Having  their 
fruit  unto  b.olinefs,  and  the  end  everlailing  life,"  but  having 
their  fruit,  iniquity,  ''  the  end  is  eternal  death  :"  for  "  God 
Will  render  to  every  man  according  to  his  deeds  :  to  them,  v/ho 
hy  patient  continuance  in  well  doing,  feek  for  glory,  and  honor^ 
and  immortality,  eternal  life  :  but  unto  them  that  are  contenti- 
ous, and  do  not  obey  the  truth,  but  obey  unrighteoufnefs,  in- 
dignation and  wrath  ;  tribulation  and  anguifh  upon  every  foul 
that  doth  evil,"  Rom.  2.  6,  to  10.  The  texts  to  the  fame 
purpofe,  are  too  many  to  be  recited.  Now,  is  it  pofTible,  there 
ihouid  be  a  device  in  the  plan  and  confliirution  of  m.ercy  tofave 
inen,  in  a  way  oppofite  to  and  in  the  deftru6tion  of  a  do6lrine 
fo  interv/oven  in  it,  in  the  fpirit  and  letter  of  it,  and  of  great 
pi-a6lical  importance,  being  defigned  to  enforce  the  experi- 
mental and  practical  religion  taught  in  it  ?  yea,  and  tofave 
them,  in  away,  fubveriive  of  this  divine  religion  in  this  worlds 
when  i'o  ftrongly  recommended  and  inforced  by  everlaftlng  life 
and  death  :  by  rendering  the  pra6tice  of  it  in  this  life,  unnecef- 
iary,  to  their  final  falvation  ?  How  incredible  and  impolTible  ? 
It  merits  confideration,  fixthly  : 
^  That  eternal  life  in  heaven,  is  the  gift  of  God's  grace,  and  is 
given  to  all  who  fnall  ever  enjoy  it  by  way  of  promjfe  -,  and  is 
limited  by  promife,  to  thofe  who  are  heirs  of  it  in  this  life.— 
P^l  teacheth^*^  the  gift  of  God  is  eternal  life,  through  Jefus 
Chriil  our  Lord/'  Rom.  6.,  23.  that  ^'  the  inheritance  was 


given 


(.101) 

given  to  Abraham  by  promife/'  GaL  3,  i3,  that  '^  they  which 
are  of  faith  are  the  children  of  Abraham,  and  heirs  of  the  pro- 
mife,  ib.  v.  7,  &  29.  and  that  "  it  is  of  faith  that  it  nnight  be 
of  grace,'*  and  that  ^^  the  promife  might  be  fure  to  all  his  feed" 
Rom.  4,  16.  meaning  his  "  believing  feed/'  Jew  or  Gentiles, 
to  whom  the  promife  is  made.  St.  John  tells  uSj  the  gift  of 
God  is  eternal  life,  that  this  life  is  in  his  Son-— that  he  that 
hath  the  Soii  hath  life,  and  he  that  hath  not  the  Sop  hath  not 
life,  I  Joho  5=  II,  12.  and  our  Lord  tells  us  the  v/ay  in  which 
we  "  have  the  Son  and  this  everlafting  life,"  Joh.  3.  2^,  "  He 
that  believeth  on  the  Son,  hath  everlafting  life  :  and  he  that 
believeth  not  the  Son,  fnall  not  fee  life,  but  the  wrath  of  God 
abideth  on  him.'*  Paul  tells  us  ^^by  faith v/e  are  all  the  children 
of  God,'*  Gal.  3c  27.  "  If  children  then  heirs  ^  heirs  of  God, 
andjoint  heirs  with  Chrid^  Rom„  8.  17.  and  "  if  ye  be  Chrift's 
then  are  ye  Abraham's  feed  and  heirs  according  to  the  promife," 
Gal.  3, 29.  It  is  plain  in  thefe  texts,  that  eternal  life  in  heaven, 
is  given  and  bcftowed  on  all  the  faved,  by  promife  5  and  the 
promife  of  it  is  limited  to  the  f jbjects  and  heirs  of  faith  only. 
They  are  all  made  and  limited  to  the  godly  in  this  world  j  they 
only  then,  can  and  ihail  be  faved,  according  to  this  divine  con- 
stitution»  Not  a  fingle  "promife  of  it  to  unbelievers  that  die 
in  their  iins^  nor  to  any  thing  that  czu  be  done  by  them  in  the 
future  ftate.  Therefore  the  fentence  of  wrath  mull  abide  upon 
them,  forever  ^  as  they  can  never  have  deliverance  and  falva- 
tion  in  the  v/ay  of  the  promife,  which  is  fet  forth  in  this  confti- 
tution,  and  by  which  alone  it  is  obtainable.  They  cannot 
have  it,  but  of  God's  gift ;  they  cannot  have  it,  but  '^  by  pro- 
mife /'  they  cannot  have  it  ^'^  by  promife"  unlefs  heirs  of  it  in 
this  life.  How  is  it  pofTible,  that  an  eternal  exclufion  of  the 
unbelieving  and  ungodly  can  be  m.ore  fixed,  and  more  ftrongly 
afcertained,  than  is  in  this  way  elFe^led  by  this  conftitution, 
*'  which  all  along  has  been,"  "  now  is,"  "and  always  will  be" 
the  only  way  of  life  for  finful  man, 

I  mention  but  one  particular  more,  viz.  Their  dodtrine  of 
falvation  is  elTentially  erroneous,  and  contrary  to  the  goipel 
do61:rine  of  falvation  and  redemption.  The  falvation  and  re- 
demption exhibited  in  the  gofpel  is  compleat  and  perfedt,  to  all 
the  happy  fubjefts  of  it»     A  partial,  incomplcar,  imperfeft 

falvation. 


falvation,  is  inconfiftent  with  the  wifdom  and  perfedlion  of 
God — with  the  obvious  dti\gn  of  the  gofpel  conftitution  -,  and 
is  not  of  a  piece  with  the  other  works  of  God,  ^^  which  are  all 
perfed."  And  therefore  is  to  be  reiedled  as  incredible  and 
impofiible.  Salvation,  as  exhibited  in  the  gofpel,  hath  three 
conftituent  parts  in  it,  viz.  Salvation  from  the  dominion  of  fin, 
accompanied  with  the  fubflitution  and  reign  of  divine  grace  in 
the  fubjeclis  and  heirs  of  it  in  this  v/orld  ;  in  connexion  with 
their  deliverance  from  wrath  and  deftrudion  in  the  world  to 
come  ;  and  both  thele,  in  connexion  with  their  everlafling  pof-r 
feffion  of  the  heavenly  inheritance.  Thefe  are  all  infeparably 
conneded  in  the  i^lvation  and  redemption  exhibited  in  the 
goipel  conftitution,  and  it  knows  no  other.  Chrift  the  Saviour, 
"faves  his  people  from  their  fins/*  makes  them  his  willing  peo- 
ple in  the  day  of  his  power  in  this  life,  Pfa.  i  lo.  3.— at  death 
and  judgment  he  delivers  and  faves  them  from  the  wrath  to 
come,  and  puts  them  in  pofTefTion  of  eternal  life.  Their  doc- 
trine drops  the  two  firft  effentials  in  the  gofpel  falvation,  "de- 
liverance from  iin  in  this  world/*  and  "from  wrath  in  the  world 
to  come,"  and  then  aftlgns  "  eternal  life  to  the  wicked,"  not 
at  death,  iK)r  in  the  laft  judgment,  and  no  body  knows  when  ' 
or  how.  Surely  this  dodrine  is  effentially  different  and  con= 
trary  to  that  taught?  in  the  v/ord  of  God.  The  contrariety  and 
oppofition  of  the  tv/o  do6trines  is  obvious  at  firft  vieW,  in  the 
ftating  of  them  ;  and  more  fo,  as  they  are  compared  together. 
By  gofpel  conftitution,  thofe  that  fhall  be  faved,  are  all  fanfti- 
fied  and  meetened  for  it  in  this  v/orld  ;  but  they  teach  all  the 
unfan6lified  that  die  in  their  fins  iliall  be  faved .  Chrift  "  came 
to  fave  his  people  from  their  fins,"  and  we  are  exprefsly  taught 
how  and  in  what  way,  viz.  "  by  fantlifying  and  purifying  to 
himfelf,  a  peculiar  people,  zealous  of  good  works,"  "  living 
foberly,  righteoufty  and  godly,  in  this  prefent  world,"  Tit.  2» 

12,  14.  They  teach  he  came  and  died  to  fave  all  the  unfan6i:i- 
fied,  that  live  and  die  in  their  ftns.  Again,  he  came  as  truly 
to  fave  us  "from  the  curfe"  and  future  torment,  as, from  our 
fins,  "was  made  a  curfe,  to  redeem  us  from  the  curfe,"  Gal:  j. 

13.  that  partaking  of  his  falvation,  We  might  never  endure  it. 
Yet  againft  this  deiign  of  Chrift,  and  this  falvation  fo  plainly 
taught,  they  tell  us,  many  whom  he  faves  ihall  yet  endure  the 

■  curfe> 


(     103     )     . 

curfe,  "  unutterable  torment  and  pain  in  hell,"  in  their  own 
perfbns,  before  they  are  faved.||  Yea,  thofe  whom  Chrifl 
faves  (agreeable  to  this  his  deRgn)  fhall  in  fa6t  "  be  delivered 
from  the  wrath  to  come"  at  his  coming,  i  Thef.  i,  lo.  Paul 
fets  forth  the  afTurance  of  this,  in  a  flrong  point  of  light,  in  an 
■inference  drawn  from  tjie  do6lrine  of  juflification,  by  faith. 
'If  God  hath  defigned  the  juflified  by  faith,  for  eternal  life  ; 
and  hath  taken  fuch  an  extraordinary  ftep  as  "  to  give  his  own 
Son"  to  die  for  them  when  ungodly,  '^  and  by  the  grace  of 
faith,  hath  brought  them  into  a  ftate  of  aftual  juftification, 
including  in  it,  a  title  to  eternal  life,"  much  more  then  (fays 
he)  being  now  juftified  by  his  blood,  we  fhall  be  faved  from 
wrath  through  him."  Rom.  5.  158,9.  Deliverance  and  fal- 
vation  from  the  wrath  to  come,  is  there  an  elTential  or  rather 
is  the  very  gofpel  falvation  itfelf ;  which  Chrift  defigned  and 
hath  purchafed  for  his  people,  by  being  made  a  curfe  for  them. 
Which  dodrine  is  confirmed,  and  this  great  blefling  infured 
them,  in  the  gofpel  do6lrine  of  juftification.  But  they  teach 
many  will  fuffer  this  wrath  to  come,  and  yet  be  faved.  If  fo, 
they  niuftbe  faved  without  the  gofpel  falvation  5  and  what  fal- 
vation is  that?  if  they  can  be  faved,  itmuftbe  ''  without  juf- 
tification by  the 'blood  of  Chrift  :  for  all  that  are  juftified  by 
his  blood"  to  a  man,  **  fhall  be  faved  from  wrath  through  him,** 
by  this  inference  and  declaration  of  the  apoftle.  And  as  this 
great  effential  of  falvation,  "  deliverance  from  the  wrath  to 
come,"  is  limited  to  thofe,  **  who  now  in  this  life  are  juftified 
by  his  blood  through  faith,"  fo,  the  whole  gofpel  falvation  is 
appropriated  and  limited  ^^  to  the  obedient  to  Chrift  in  thi^ 
world,"  as  Heb.  5.  9.  "And  being  m.ade  perfed,  he  became 
the  author  of  eternal  falvation,  unto  all  them  that  obey  him/" 
Why  are  the  heirs  and  fubjeds  of  eternal  falvation,  fo  difcri- 
minated  by  character,  "  thofe  that  obey  him  ?"  Why  is  Chrift 
faid  to  be  the  author  of  this  falvation  "to  them"  in  diftindion 
from  the  difobedient ;  but  to  point  out  eternal  falvation  as  ap- 
propriated, as  the  peculiar,  and  limited  to  them  only,  "  who 
obey  him  ?"  and  this  cOnftrudion  is  confirmed  by  this,  "  he  is 
never  faid  to  be  the  author  of  eternal  falvation  to  the  finally 
difobedient  j  but  contrary  wife,  it  is  afTerted,  that  he  will "  pu- 

nifh 
II  Ste  Sjiltition  fog  all  men,  pr«fa€9,  p.  u,  &  p  24. 


V  ^^4  .,) 
nifli  them  with  e^'^erlaitiiig  deilruftion/'  iThef.  !•  8^,9.  which 
is  directly  oppofite  to  his  being  the  author  and  giver  of  eternal 
falvation  to  them.  Yet^  they  aver  againll  the  plain  language, 
import  and  defign  of  the  apofrle,  and  the  current  do6trin^  of 
divine  revelation^'  that 'he  is  the  author  of  eternal  falvation  to 
all  the  difobedieat,  who  ih all  finally  be.  faved  by  him,  Altho' 
at  the  fame  time,  it  is'  naturally  im.poiTible ;  *^'  thofe,  who  are 
unianctlfied  in  this  world,  and  endure  the  wrath"  to  come,  can 
be  faved  ;  in  the  gofpel  fenfe  and  plan  of  falvation  as  before 
ftated  :  becaufc;,  it  implies  and  carries  in  it  as  full  a  contradic- 
tion, as  to  fay  they  may  be  faved;  without  falvationo  Whence 
it  is  very  evident,  their  doctrine  of  the  lalvation  of  the  finally 
difobedient  is  efTentially  erroneous  in  itfelf ;  and  as  totally  ex~ 
eluded  the  gofpel  conftitution,  as  the  Mahom.etan  paradife^ 
And  it  refleds  high  difhonor  upon  the  adorable  Saviour,  as  an 
imperfe6b  Saviour,  bringing  a  partial  imiperfed  falvation  to  a 
great  part  of  mankind,  Vv'hom  he  undertakes  to  fave  :  neither 
"'  faving  them  from  their  fin  m  this  v/orld  *'  nor  "  damnation 
■in  the  world  to  cc/me,"  according  to  h'is  own  divine,  prefcri- 
bed  plan  in  the  gofpel.  jj  And  it  is  a  do6trirte,  moft  dangerous 
and  mifchievous  to  men.  .  It  teacheth  them  tp  hope  for  a  fal- 
vation, unknown,  excluded  and  which  hath- no  foundation  in 
the  revelations  of  God  :  and  in  a  way  diredly  oppofite,  to  that 

which 

II  The  D,-^.  telis  ns,  *'  It  wcdd  indeed  be  a  reproach  to  Chfift,  to 
introduce  his  blood  as  cpperating  cothellnner'sj  unification,  in  a  \yay  that 
God  has  not  appointed/"  ''  If  God  has  made  it  "  necelTary  that  the  fin- 
ner  fhould  be.  a'beiiever,  before  he  ihali  be  julliiied,  or,  what  means  the 
fame  thing,  before  he  fliall  reap  '*  faving  benefit"  by  the  obedience  and 
blood  of  Chrift;  v/e  fhall  give'  all  due  honor  to  this  finiihed  work  of  his, 
while  we  confider  it  as  available  to  th€  jufnfication  (confequently  to  the 
eternal  falvation)  of  the  believing  finner  only."  *'  V/e  now  give  it  its 
proper  ufe  ;  and  lliouM  difgrace,  rather  than  honor  it,  ihould  we  extend  its 
ufe,  and  attribute  to  it  a  fuificiencV,  to  a  purpofe  God  never  defigned  it  for." 
As  they  moft  evidently  do,  who  attribute  to  it  ''a  fuflkiency"  and  efficacy 
to  fave  all  the  finally  difobedient  &  unbelieving.  See  fermons,  p.  176,  7,8. 
He  further  tells  us,  ib.  p.  i  j^,  near  the  bottom,  it  is  of  meer  mercy,  "  that 
his  faith,  by  the  gofpel  conftitution,  intereftshim  in  theeverlafting  advan- 
tages that  refult  from  the  obedience  of  Chrift  to  the  death  of  the  crofs." 
*'  This  is  the  influence  of  faith."  Now  if  it  be  the  influence  of  faith,  by 
gofpel  conftitution,  to  intereft  the  believer  in  the  ''  everlafting  advanta- 
ges" of  falvation,  and  Sod  hath  made  it  neceffary  ,'  to  this  end — of  couile 
final  unbelievers  are  forever  cut  off  ^^thefe  everlafting  advantages,"  by 
this  fame  conftitution. 


(     I05     ) 

which  is  fet  forth  in  the  gofpel.  Did  our  Saviour  and  his  a- 
poftles  teach  and  warrant  us  to  teach  "  that  fmners  may  go  on 
in  their  fins,"  "live  in  pleafare  in  this  world/'  "  endure  the 
wrath  to  come,"  and  then  "  bow  to  the  authority  of  God," 
and  "  have  eternal  life  ?"  Surely,  no  fuch  incongruous,  incon- 
fiftent,  and  horrible  connexion,  is  to  be  found  in  the  revelations 
of  God.  It  is  direftly  fubverfive  of  the  do6trine  of  the  crofs 
of  Chrift.  The  contrary  doftrine  of  godlinefs  is  as  clear  as  the 
fhining  fun  at  noon-day,  "  that  we  muft  take  up  his  crofs  and 
followTiim,"  "  we  muft  be  wailied,  juftified,  fandified,  in  the 
name,  by  the  fpirit>  and  through  the  faith  of  our  Lord  Jefus 
Chrift,  in  this  world,  and  in  that  way  ''  be  delivered  from  the 
wrath  to  come,"  and  "  inherit  eternal  life."  One  would  think> 
that  the  error,  folly  and  impiety  of  a  doftrine,  that  ftands^  in 
fuch  a  barefaced  oppofition  to  the  doclrine  and  way  of  falvation 
fet  forth  in  the  gofpel,  "  ftiould  be  manifeft  to  all  men."  For 
can  that  doftrine  of  falvation  be  from  heaven,  that  is  eflentially 
wanting  in  two  important  conftituent  parts,  of  the  gofpel 
falvation  ?  that  teaches  men  to  hope  for  a  partial  imperfedl  fal- 
vation ?  and  when  by  conftitution  they  are  excluded  the  inheri- 
tance ?  and  when  it  becomes  impoiTible  in  nature,  that  they 
fhould  enjoy  the  true,  compleat  gofpel  falvation  ?  a  doc- 
trine, that  diftionours  Chrift,  as  a  partial  imperfed  Savi-> 
our  ;  not  faving  his  people  to  the  utmoft,  with  the  compleat 
falvation  taught  by  himfelf  and  his  apoftles  ?  which  reproacheth 
him.  as  faving  thofe  who  by  the  conftitution  of  mercy  are  con- 
figned  to  utter  perdition  and  everlaftingdeftrua-ion  >  and  faving 
them  againft  the  peremptory  declarations  of  it ;  and  by  intro- 
ducing his  blood  as  operating  for  the  juftification  and  falvation 
of  fmners  in  a  way  that  God  hath  not  appointed  :  "  yea,  in 
direft  oppofition,  to  the  terms  and  way  of  falvation  exprefsly 
prefcribed,  in  the  gofpel  ?  Is  it  poffible,  that  two  eftentially 
different  methods  of  juftification  and  falvation,  can  belong  to 
the  fame  plan  and  conftitution  of  mercy  ?  the  one  by  faith,  the 
other  by  fomething  elfe  without  faith  ?  If  fo,  it  feems  both  part^ 
of  a  contradiaion  may  be  true.  The  fcripture  dodrine  of  fal« 
vation,  and  theirs,  are  eflentially  different  and  contrary  m  their 
influence  and  efFeds,  many  other  ways.  The  true  dodrine 
eftabliihes  the  doftrineof  the  crofs  and  of  godlinefs  as  abfoluteiy 

p  ncceuary  ' 


ncccflTaf  y  to  tn^ri  in  this  world  ;  theirs  teachcth  it  linneceffary  td 
them  in  this  worlds  to  final  falvation— the  true  dodlrine,  con- 
firms and  illuftrates  the  truth  and  glory  of  the  promiles  j  theirs 
makes  the  promife  *^  void  and  of  none  effect."  ^*  It  is  of  faith, 
to  the  end  the  promife  m/ight  be  fdre  to  all  the  feed,"  Rom.  4* 
16.  But  ifthe  final  unbelieving  and  ungodly  can  by  any  means 
and  in  any  way  whatever,  become  *^  heirs/'  and  attain  the  in-*^ 
heritance^then  ''faith  is  made  void,  and  the  promife  of  none  ef- 
feci,"  asv.  i4»becaufe  neither  "faith" nor  '-the promife" are  of 
any  confequence  or  cfTicacy  to  fuch  falvation.  And  the  doftrine 
that  teacheth  it^  ovcrthrov;-s  the  gofpel  dodlrine  "  of  faith  and 
the  promife,"  as  the  only  way  of  faivation.  And  on  the  fame 
ground  J  the  example  of  Abraham^  and  all  the  forcible  argu- 
ments, and  ftrong  reafonings  of  the  apoiilc,  in  fupport  of  the 
dodrine  of  juiliflcation  and  falvation  by  the  faith  of  Chriftonly^ 
are  ''^made  void  and  of  none  elfeft,"  by  their  dodrine.  For  if 
the  unbelieving  may  be  faved,  "faith  is  made  void,"  of  courfe 
the  doftrine  of  julliiication  and  falvation,  in  their  connexion 
with  faith,  with  all  their  divine  fupports,  are  likewife  "made 
void  and  of  none  effe6l*"  They  have  no  fort  of  influence  or 
connexion  whatever  with  fuch  a  falvation  j  but  fcand  in  dire.6t 
oppofition  to  it.  'Tis  clear  as  day,  that  the  do6t:rine  of  jufli- 
fication  and  falvation  by  the  faith  of  Chfift,  is  the  great  gofpel 
doclrine  that  fiiews  finfiil  m.en,  the  true,  the  fure,  the  only  way 
of  falvation,-  by  Chriil,  But  if  "  faith  be  made  void  "  in  this 
effential,  neceirary  connexion  with  juftification  of  life  and  final 
falvation,  as  is  the  cafe  if  all  unbelievers  fhall  be  jullified  and 
faved ;  then  this  fundamental  dodrine,  which  is  the  great  guide 
of  perifhing  finners  to  eternal  life,  "is  m.ade  void"  "and  of  none 
eifed"  in  the  fenfe  of  the  apoftle.  And  will  any  chriilian  ad- 
mit that  dodrine  as  true^  in  the  face  of  fuch  a  confequence  ^ 
In  a  word,  thefe  two  dodrines  of  falvation  neceflarily  infer  two 
effentialiy  different  and  contrary  rules  of  final  judgment  to 
mankind.  The  one  clearly  fet  forth  in  the  gofpel  conilitution; 
and  the  other  unknown  Mky  and  reprobated  by  it.  For  it  is 
feif-evident  to  a  retleding  mind,  that  one  and  the  fame  rule  and 
meafure  of  judgment,  cannotjuflify  thofe  of oppofite  charaders ; 
the  jufl  andunjud:,  believing  and  unbelieving,  the  one  approved 
snd  the  other  molt  exprefsly  condemned  by  it.  It  is  an  evident 

'  eontradidion^ 


(     107     ) 

contradidion.  The  fcripture  rule  of  judgment  exprefsly  de- 
clares, "  the  ungodly  fhall  not  ftand  in  the  judgment^  nor  fin- 
ners  in  the  congregation  of  the  righteous/'  Pfa?  1.5.  It  ex- 
prefsly fevers  the  juft  from  the  unjuft,  and  afligns  them  an  in- 
finitely different  inheritance,  portion,  and  end — it  announceth 
^^  he  that  believeth  fhall  be  faved,"  but  "  he  that  believeth  not 
fhall  be  damned  :"  that  *^'the  righteous  fhall  go  into  life  eter- 
nal ;  but  "  the  difobedient  fhall  be  puniihed  with  everlafting 
deflrudion  :"  It  defcribes  the  wicked  in  their  particular  cha- 
raders,  and  then  exprefsly  excludes  them  the  inheritance  of 
God's  kingdom,  and  configns  them  to  "the  lake  of  fire,'*  ''and 
fhall  be  tormented  day  and  night  forever  and  ever/'  Now,  it 
is  evidently  impoffible,  that  thefe  condemned  ones,  after  fen-- 
tence  and  execution  ;  fliould  ever  be  approved,  juftified,  and 
faved  by  this  very  rule  and  mxafure  of  judgment^  v/hereby  they 
are  excluded,  condemned  and  configned  to  punifhment.  And 
it  is  to  be  further  noted,  that  the  fentence  of  final  retribution, 
by  the  fcripture  rule  and  meafure  of  judgment^  is  grounded  > 
upon  the  chara6lers  formed  in  this  life  and  flate,  and  not  in  the 
future,  ^^accordingto  the  things  done  or  not  done  in  the  body." 
This  is  the  doclrlne  of  revelation  throughout.  "  Every  man 
will  be  judged  according  io  their  works,'*  Rev.  20.  12,  13. 
^'  We  mufl  all  appear  before  the  judgment  feat  of  Chrifl :  that 
every  one  may  receive  the  things  done  in  his  body,  (i,  e.  in 
fentence  and  execution)  according  to  that  he  hath  done,  whe- 
ther it  be  good  or  bad."  2  Cor.  5.  10.  So  taug^it  the  prophets, 
our  Saviour  in  his  parables,  and  in  his  reprefentation  of  the  lafl 
judgment,  and  fo  taught  his  apoflles.  And  this  rule,  meafure 
and  ground  of  judgment  doth  necelTarily  preclude  and  exclude 
all  change  of  charafter  and  ilate  j  after  this  life  and  the  final 
judgment.  For  the  rule  being  infallible,  and  the  ground  of  the 
fentence  likewife  unalterable,  the  righteous  fentence  purfuant 
to  it,  can  never  be  repealed,  reverfed  or  fuperfllded  by  this  rule, 
or  in  a  confiftency  with  it,  and  confequently,  it  muft  eternally 
remain  in  full  force,  Thofe  mat  are  condemned  by  it,  can  never 
be  approved  and  adjudged  to  life  by  it,  by  any  thing  that  car^ 
be  done  by  them  or  for  them,  when  out  of  the  body  or  in  thq 
future  flate ;  this  rule  hath  not  the  leafl  refpe£t  to  thofe  things, 
they  are  all  excluded  by  it.     And  the  matter  and  ground  gf 

p  z  their 


(     108     ) 

their  condemnation,  "the  evil  things  done  in  the  body"  being 
in  their  nature  unalterable— by  the  force  of  this  divine  rule, 
their  condemnation  muft  be  perpetual  and  unalterable.  This 
rule  of  judgm.ent  alone,  cuts  up  the  do6lrine  of  purgatory  by 
the  roots,  as  taught  by  papifls  and  univerfalifts.*  For  all  their 
purgatories  can  avail  nothing,  againll  the  force  of  that  rule  of 
infpiration,  that  will  infallibly  determine  the  ftates  of  all  men 
*f  according  to  their  perfonal  chara6ter  and  works  in  this  ftate." 
Doth  not  the  do6trine,  that  the  wicked  Ihay  be  juftified  and 
faved,  neceiTarily  infer  a  rule  of  judgment,  whereby  it  can  be 
effected,  elTentially  different  from,  contrary  to,  and  fubverfive 
of,  this  fcripture  rule  of  judgment  ?  Is  not  the  taking  away 
*^  the  gofpel  rule  of  judgment  "  to  take  away  "  the  things  that 
are  written  in  this  book  ?"  Is  it  not  to  add  to  the  things  that  are 
•written  ?  to  fubftitute,  add  and  teach  another  rule  for  fcripture, 
whereby  all  the  condemned  by  the  gofpel  rule  of  judgment, 
Ihall  yet  be  juftified  and  faved  ?  Is  fuch  tranfgreffions  fmall  ? 
read  the  curfe  againft  it,  Rev.  22.  18,19.     Now  let  the  reader 

judge, 

♦  This  evinces  their  tenet  "  that  Chrift  will  not  finally  and  unalterably 
£x  the  Hates  of  all  men  at  his  fecond  coming,  but  there  will  be  a  great 
deal  after  this  to  be  done,"  to  be  an  egregious  error.     Chrift  will  then  fix 
the  ftates  of  all  mem,  they  allow— -and  how  ?  by  a  righteous  fentence  of 
retribution  :  a  fentence  purfuant  to  a  rule  that  is  unalterable  :  and  upon 
aground  that  is  unalterable,/*  the  things  done  in  the  body  :"  which  mull 
evidently  conclude  and  fix  their  Hates,  unalterably.    The  Dr.  is  particular 
upon  this  point.    He  tells  us  *'  that  no  one  can,  in  confiHency  with  truth, 
be  judically  declared  jull,  unlefs    he  really  is  fo  in  the  eye,   of  that  rule 
whatever  it  be,  by  which  he  is  tried,"  Serm.  p.  4.     Can  any  final  un- 
believer  then  be  judicially  declared  juft,    by  that  rule,  '*  the  juft  fhall 
live  by  faith  ?"     Can  he  ever  be  adjudged  to  falvatioa  by  that  rule,  '*  he 
that  believeth  fhall  be  faved,  but  he  that  believeth  not  fhall  be  damned." 
Again  he  tells  us,  p.  i  2.  '*  'Tis  impoffible  a  fentence  of  approbation  and 
condemnation  fhould  be  the  legal  iffue  of  a  procefs  upon  the  fame  law,  at 
the  fame  time,"  *'  this  would  be  a  glaring  contradiclion."     Then  it  is 
impolTible  for  the^iclced,  who  are  condemned  for  their  wickednefs  by  the 
gofpel  in  the  final  judgment,  ever  to  receive  a  fentence  of  approbation  by 
the  fame  gofpel,  adjudging  them  to  eternal  life  ;  **  it  would  be  a  glaring 
lontradiftion."     And  again,  p.    13.  "  If  the  law  curfes  him,  it  cannot 
julHfy  him  ;  if  it  convids  him  of  fm,  it  cannot  acquit  him  of  guilt  :  If  it 
vondemns  him  as  a  tranlgreifor,   it  cannot  vindicate  him  as   a  righteous 
->erfon."     Upon  this  felf-evident  ground  of  reafon  and  truth,  if  the  gofpel 
vhich  is  the  rule   of  judgment,  curfes  and  condemns  the  final  unbeliever 
*nd  difobedient  ;  it  cannot  juftify  and  fave  him,  nor  can  it  be  done,  con- 
-'i.%ut  wHK  it,  as  a  rule  of  judgment. 


.(     ^^9    ). 

judge,  is  not  that  doftrine  of  falvation  eflentially  erroneous, 
that  leaves  out  two  eflential  parts  of  the  gofpel  dodtrine  of  fal- 
vation and  redemption,  and  teacheth  that  men  may  be  faved 
without  them  ?  that  teacheth  the  dodtrine  of  the  crofs  of  Chrift, 
of  godlinefs  and  holinefs  to  be  unnecelTary  to  men  in  this  life  ? 
that  makes  gofpel  faith  void  P  that  makes  the  promife  of  God, 
the  example  of  Abraham,  and  the  great  gofpel  dodbrineof  juf- 
tification  and  falvation  by  faith,  "of  none  efFe6t  ?"  that  Sub- 
verts the  great  gofpel  rule  of  final  judgment :  that  many  ways 
highly  reproacheth  &  difhonors  Chrift,  as  Saviour  and  Judge?  {| 

We 
II  This  ferves  to  fhew  how  Very  impertinently  and  abfurdly  it  is  fuggeiled 
by  feme—-**  that  it  reflefts  difhonor  upon  Chrift  to  fay  and  maintain,  all 
men  will  not  be  faved,"  or  "  to  admit  that  the  devil  will  be  fufFered  to 
feduce  and  plunge,  fo  many  of  mankind  into  everlafting  ruin.'*  For  if 
Chrift  hath  made  a  propitiation  fufficient  for  the  falvation  of  all  men,— if 
it  is  free  and  fure  to  all  men  upon  the  fame  terms,  and  he  doth  in  faft  ufe 
all  fuitable  means  in  the  gofpel  to  induce  their  compliance,— and  all  who 
comply  with  the  terms  of  life  fhall  in  fail  be  faved  ;  and  that  he  doth  ia 
faft  fave  all  who  are  willing  to  receive  his  falvation,  and  whofe  charaders 
finally  will  admit  them  to  be  faved  in  confiftence  with  the  nature,  terms, 
defign  and  rule  of  the  conftitution  of  mercy,  where  is  there  a  Ihadow  of 
foundation  for  reproach  ?  Again,  if  thofe  that  perifti,  perifh  for  their 
own  iniquity  ;  moft  juftly,  under  the  gofpel,  for  neglefting  and  rejecting 
the  great  falvation  ;  by  the  force  and  rule  of  the  conftitution  of  mercy  itfelf ; 
andcircumftanced  as  their  cafe  is,  it  becomes  neceilary  for  the  fupport  and 
honor  of  the  divine  character,  authority  and  moral  government  of  God  : 
it  is  inconceivable  how  any  reproach  can  poffibly  be  faftened  upon  Chrift, 
the  Saviour  and  Judge.  Is  it  any  refleclion  upon  him,  that  men  choofe  or 
refufe  for  themfelves  ?  or  that  they  choofe  their  owh  delufions,  and  will 
purfue  them  ?  or,  that  they  ftiould  "reap"  as  they  have"fown,"  and  ftiould 
receive  and  be  awarded  according  to  their  own  choice,  in  their  choofmg 
time  ?  who  will  avow  it  ?  If  there  was  any  truth  in  the  fuggeftion,  their 
fcheme  refle<5ls  diftionor  upon  Chrift  in  the  fame  way,  viz.  becaufe  he  doth 
not  in  faft  fave  all  men  with  a  compleat  falvation  in  this  world  and  world 
to  come.  It  is  a  truth  he  doth  not  fave  all  men  from  their  fms,  nor  from 
the  deftruftions  which  follow  them  in  this  world,  nor  from  the  wrath  to 
come,  as  he  doth  **  his  peculiar  people  "  <*  that  believe  and  obey  him." 
Now  if  the  reproach  muft  fall  upon  Chrift,  in  cafe  he  doth  not  finally  fave 
them  with  the  eternal  falvation  of  the  people  of  God  :  .why  not  on  the  fame 
ground  that  he  doth  not  eifedi  for  them  this  great  falvation  alfo,  with  which 
he  bleffeth  his  peculiar  people  ?  But  furely,  it  can  be  no  reproach  to 
Chrift,  not  to  fave  them  **  who  will  not  come  to  him  for  life,"  who  negleft 
and  refufe  his  falvation,  who  rejedl  all  his  overtures,  counteract  the  force 
of  all  his  faving  means,  who  render  his  death  vain,  "  who  trample  under 
foot  \vK  precious  blood,*'  '<  who  do  difpite  to  the  Spirit  of  Grace,'*  and  con- 
tinue 


(    .no    ) 

We  apprehend,  by  what  hath  been,  faid,  it  nnuft  be  evident 
to  an  attentive  impartial  reader,  ^^  that  the  doctrine  and  fchemc 
of  the  i^niyerfaiiils  is  confuted  and  reprobated  by  the  gofpel 
conftitutiori  throughout — in  the  general  view  of  it — and  in  all 

the 

tinue  irreconcilable  enemies  to  God  :  and  when  by  gofpel  conftitution  they 
cannot  be  faved.  But  it  would  be  the  higheil  reproach  to  hipi,  to  juftify 
and  lav6  the  wicked  :  It  would  be  to  counteraft  the  divine  perfedions,  tq 
overthrow  the  moral  charafter,  the  authority^  law,  and  gofpel  of  God  ; 
with  all  the  rules  and  ends  of  his  moral  g^vernmen^.  It  can  be  no  reproach 
to  him,  that  he  doth  not  fave  them,  when  in  future  torment.  It  is  not  the 
work  affigned  him  in  the  gofpel  conititution,  it  is  uni;nown  in  it.  It  is 
excluded  and  every  where  reprobated  by  it.  It  is  no  reproach  to  him  as 
Judge,  to  exclude  and  condemn  to  everlafting  punifhment,  thofe  that  are 
excluded  by  the  conftitution  of  mercy,  and  who  are  fo  to  be  condemned 
by  the  righteous  rules  of  it  ;  but  it  is  a  high  reproach  upon  his  cha- 
raftey  to  fuppofe  he  will  not  do  it.  It  is  no  reproach  to  him,  as  fu- 
preme  Lord,  Governor  and  Judge  of  all  worlds^  to  render  a  righteous 
and  eternal  retribution  to  all  moral  fubjefts  according  to  their  character 
and  works  :  to  fettle  the  kingdom  of  God  in  everlafting  righteoufnefs  and 
peace  :  to  gain  a  compleat  \i6iory  and  eternal  triumph  over  all  the  incur- 
able enemies  of  it,  whether  of  heaven  or  earth,  by  coniigning  them  to  a 
deferved  everla.rring  defirudion  ;  and  alfo  to  be  admired  in  all  that  believe  : 
and  to  be  glorified  as  a  Judge  in  all  the  condemned  and  loft^  as  well  as  in 
all  that  are  faved,  as  he  affuredly  will  be.  Upon  this  plain,  fcripture  plan, 
all  ground  of  reproach  to  Chrift  is  evidently  taken  away,  be  thofe  that  pe-^ 
lifh  many  or  few.  It  is  much  to  be  wilhed  that  men,  infteadof  giving  way 
to  a  bold  fuggeilion,  would  reflect,  and  range  their  thoughts  m  the  fcrip- 
t«re  line  cf  truth,  and  they  v.'ould  at  once  fee,  there  is  no  foundation  for 
this  bafe,  moit  reproachful  refieccion,  upon  the  Lord  of  glory.  The  fug^ 
geition,  plainly  goes  upon  the  o'd  plan  of  calling  oiFthe  blame  from  the  fm- 
ner,  upon  the  tempter,  or  upon  God.  "  The  ferpent  beguiled  me,  and  J 
did  eac,"  faid  the  woman.  "  The  woman,  which  thou  gaveft  to  be  with 
me,  Ibe  gave  me  of  the  tree,  and  I  did  eat,*'  faid  the  man.  Tacitly  and 
implicitly  cafiing  the  reproach  and  blame  upon  God  the  givey.  So  if 
heaven  doth  not  adopt  and  carry  into  full  execution  their  corrupt  fcheme 
of  faving  all  tlie  wicked,  then  it  feems,  thefe  men  will  call  the  reproach  of 
all  that  perifh,  upon  the  Lord  of  glory.  But  how  groundlefs,  unjuft  an4 
impious  is  it,  *'  when  they  are  judged  according  to  the  deeds  done  in  the 
body,"  and  **  receive  the  things  done  in  the  body  ?'*  Our  Lord  exerted 
himfelf  faithfully  and  painfully  to  fave  the  Jews  from  unparrallel'd  de- 
ftrudion.  They  were  not  faved,  bift  funk  under  his  negleclcd  admonitioa$ 
and  warnings,  into  unexampled  ruin.  Where  does  he  falter*  the  reproach 
and  blame  ?  upon  himfelf,  according  to  this  fuggeftion  ?  in  no  wife,  but 
wholly  upon  them.  "  How  often  would  I  have  gathered  thy  children  toge- 
ther as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would  not  ?*' 
*'  BehoH  your  houfe  is  lefc  unto  you  defolate,"  Mat.  23.  37,  38.  his  judg- 
n-^nt  is  iufallible.     So  their  mii'carriage  of  falvauon^  he  charge's  to  their 

pbllinacy. 


the  eiTentlal  parts  of  it  which  have  been  confidered — in  the  efi^ 
famples  which  fet  forth  and  defignedly  illullrate  the  future  ilate 
and  punilhmcnt  of  the  wicked — and  in  the  faivation  which  it 
teachethj  and  which  only  it  warrants  us  to  hope  for.     So  that 

all 
bbftinscy.  **  Ye  will  not  come  unto  me  that  ye  might  have  life."  That 
declaration  of  God  which  fliut  the  mouth  of  Gain;  will  iilence  all  the  re- 
proaches of  the  wielded  :  '*  if  thou  doeft  well,  {halt  thou  not  be  accepted  ? 
and  if  thou  doeft  not  well,  fm  liethat  the  door,'*  Gen.  4.  7.  Surely,  the 
blame  and  confequences,  tho'  eternal^  muft  lie  at  the  '*  door,  where  fm 
lieth.'*  And  that  home  addrefs,  carries  ftrong  convidion  in  it ;  **  if  thou 
be  wife,  thou  flialt  be  wife  for  thyfelf :  but  if  thou  fcorneft,  thou  alone 
ihalt  bear  it,"  Prov.  9.  12.  It  is  natural  toobferve,  the  charge  of  reflec- 
ting reproach  npon  Chrift,  comes  with  an  ill  grace  from  thofe,  whofe  fcheme 
is  fubverfive  of  the  character,  authority,  and  moral  government  of  God,  and 
of  natural  and  revealed  religion  ;  whofe  doftrine  makes  faith  Void ;  the  pro- 
mifes— the  example  of  Abraham---the  gofpel  doftrine  of  j unification  and 
faivation  void  and  of  none  efFed  ;  and  fubverts  the  gofpel  doftrine  of  the 
crofs  and  rule  of  final  judgment  :  and  dilhonors  Chrifl  as  an  imperfeft  Sa- 
iriour,  and  by  **  introducing  his  blood  as  operating  to  the  fmners  jallifica- 
tion  and  faivation  in  a  way  not  appointed  by  God,"  and  againft  the  me- 
thod prefcribed  in  the  gOfpel,  and  many  other  ways  as  hath  and  will  be 
fhewn.  The  charge  comes  with  a  peculiar  ill  grace  from  '^fome  of  theiti" 
ivho  highly  dilhonor  Chrift,  by  a  very  corrupt  conftruftion  of  his  own 
words,  (E.  G.)  our  Saviour  addreffes  a  moft  folemn  woe  and  warning  to 
Judas,  as  Mark  14.  21.  '*  The  Son  of  Man  indeed  goeth  as  it  is  written 
Of  him  :  but  woe  to  that  man  by  whom  the  Son  of  Man  is  betrayed  :  good 
were  it  for  that  man,  if  he  had  never  been  born."  The  words  are  expref- 
five  of  high  indignation  againft  the  treafon,  and  a  heavy  punillament  to 
the  traitor  :  fo  that  it  would  have  been  better  for  him,  *'  if  he  had  never 
had  a  being."  To  fay,  it  means,  "  that  he  would  have  efc^ped  all  the 
diftrefs  hefufFefed  in  this  world,  and  might  have  been  haippy,  if  he  had 
hever  been  born,"  is  a  conftrudion,  by  which  the  pointed  indignation, 
the  heavy  punifhment,  with  the  terror  and  force  of  the  warning,  are  all 
loft  ;  is  not  this  to  diftionor  Chrift  ?  Again,  he  gives  a  pointed  defcription 
of  Judas,  as  *'  the  fon  of  perdition,  that  is  loft,"  John  17.  v.  6  to  13  in- 
clufive.  He  fpeaks  exprefsly  '»  of  the  men  given  him  out  of  the  world,'* 
^'  to  whom  he  manifefted  the  Father's  name,"  '*  to  whom  he  gave  his 
words,"  **  who  received  them,"  "  have  known  and  believed  him.  fent,  by 
him,"  '^  who  were  with  him,"  *'  kept  by  him"  ^nd  "  none  of  them  loft, 
but  the  fon  of  petdition,"  "  that  the  fcripture  might  be  fulhlled,"  Evi- 
dently referring  to  the  fcripture  that  predi<5led  his  crime  and  punifhment. 
How  could  he  have  given,  a  more  pointed  charafteriftic  defcription,  of 
Judas  ?  Is  it  not  then  to  difftonor  Chrift,  firft  to  deny  Judas  is  iatended, 
and  then  to  confront  and  endeavour  to  overthrow  all  this  evidence  of 
the  truth,  by  moft  falfe  and  pitiful  evafions  ?  as  to  fay,  "  the  fallen  angel 
feears  the  charafler  of  perdition,"  in  which  there  is  no  truth  :  "  lin  is  pro- 
dttced  by  him,  and  therefofc  fUled  a  fon."    But  can  this  fon,  fm,  be 

one 


C    112    ) 

all  hope  of  deliverance  from  the  wrath  to  come,  and  of  falvation 
to  them  who  die  in  their  fins,  is  intirely  cut  off  by  it.  Confe- 
quently,  their  future  punifhment  muft  be  as  endlefs  as  their 
immortality.  And  in  a  perfe6t  agreement  herewith,  our  Lord 
feems  evidently  to  limit  our  faith,  and  all  our  hopes  and  prayers 
for  the  falvation  of  mankind,  to  this  life  and  world.  ,  In  teach- 
ing us  to  pray  to  our  heavenly  Father,  "  thy  kingdom  come, 
and  will  be  done  on  earth,  as  it  is  in  heaven."  Confining  all 
hopes  of  a  work  of  God's  grace,  to  ingather  and  meeten  fub- 

je6ls 

one  "  of  the  men  given  him  out  of  the  world,"  **  to  whom  he  manifef- 
ted  the  father's  name,'*  **  gave  his  words,"  '*  who  received  them,"  "  be- 
lieved him  fent,  by  him,"  "  who  was  with  him  ?"  Sec.  How  falfe  and 
flupidly  abfuid  ?  Or  to  fay,  '*  the  foul  of  Judas  was  the  breath  of  God," 
*'  and  his  body  produced  by  ordinary  generation,"  and  '*  neither  the  fa- 
ther of  his  fpirit  nor  his  natural  parents  could  be  termed  perdition."  How 
ridiculoufly  impertinent  ?  For  Judas  by  character  and  righteous  defigna- 
tion,  might  furely  be  **  the  fon  of  perdition,"  it  is  the  thing  intended. 
Juft  as  the  malicious  Jews  were  by  charter  and  imitation  *'  of  their  father 
the  devil,  John  8.  44.  and  as  Elymas  **  was  a  child  of  the  devil,"  A6ls  13. 
10.  **  But  to  put  it  out  of  all  doubt"  we  are  told  *'  Paul  hath  declared 
the  fon  of  perdition  to  be  the  man  of  fin,  who  is  to  be  revealed  previous 
to  the  fecond  coming  of  Chrift,"  2  Thef.  2.  3.  this  makes  bad,  worfe— -by 
a  moft  evident  perverfion  of  one  fcripture,  to  juftify  the  perverfion  of  ano- 
ther. For  how  evident,  this  man  of  fm  which  had  then  no  being,  whofe 
cxiflence  was  then  future,  and  was  to  commence  fome  ages  after,  cannot  be 
the  fon  of  perdition,  intended  by  our  Saviour:  Can  this  man  of  fin  be  one  of 
**  the  men  given  him  out  of  the  world,"  **  who  had  been  with  him,"  &;c. 
Now  aftonilhing  ?  It  feems  out  of  doubt  indeed,  that  thofe  who  fo  teach 
and  write,  either  know  not  what  they  are  about,  or  mean  to  deceive  and 
impofe  upon  others.  And  fuch  perveriions  are  the  more  inexcufable,  be- 
caufe  the  fenfe  of  our  Saviour,  to  thofe  who  attend  to  fcripture  language, 
is  very  obvious.  As  **  children  of  wrath"  are  heirs  of  wrath,  Eph.  2.  3, 
and  as  "  children  of  God  are  heirs  of  God,"  Rom.  8.  17.  and  as  fuch,  de- 
Hined  to  the  heavenly  inheritance.  So  Judas  is  a  **  fon  of  perdition"  as 
an  heir  of  perdition,  who  hath  merited  it,  and  is  defignated  and  configned 
to  perdition,  by  the  righteous  judgment  of  God.  If  fuch  notorious  per- 
verfions  of  fcripture,  be  not  to  * 'corrupt  the  word  of  God"  and  **to  handle 
it  deceitfully,"  where  can  we  find  it  ?  Equally  falfe  and  more  pernicious, 
is  the  conftrudion  of*'  the  fheep  and  goats,"  25  Mat.  By  fheep  we  are 
told  '•  is  intended  every  fon  and  daughter  of  Adam."  But  our  Saviour 
points  out  ''his  fheep"  by  a  dillindive,  dirtinguifiiing  chara£ler  "from  the 
reft  of  the  world,"  in  John  10.  v.  3,4,5,  16,26,27,28.  and  thefe  no  doubt 
are  the  fheep  here  intended.  "The  goat"||  it  is  faid  "in  many  places  is 
given  as  the  figure  of  the  fallen  angelic  nature."  But  how  wild  and  pre- 
fumptuous,  when  not  an  inflance  is  found  to  fupport  it  ?  the  matter  is  very 

plain. 
II  See  fome  deduftions  from  the  fyflem  of  revelation,  p.  19, 20, 21,22. 


(     "3    ) 

je£ls  for  heaven,  to  their  abode  on  earth.  ^  What  can  a  univer^ 
falift  want  more  to  convince  him,  of  the  impoflibility  of  falva- 
tion  to  them,  that  die  in  their  fms  ?  Would  he  be  fatisfied  were 
it  Ihewn,  "  that  every  way  of  relief  to  them  is  Ihut  out,"  "  all 
hope  barred,"  and  their  "devices  of  relief  are  confuted  and  re- 
probated" in  the  revelations  of  God  ?  we  are  content  to  do  him 
this  friendly  fervice.  It  is  clear,  the  wicked  cannot  be  faved  by  • 
any  thing  done  by  them  or  for  them  in  the  intermediate  ilate 
between  death  and  the  refurredion  ;  for  "  they  that  have  done 
evil"  fhall  then  have  a  refurredlion  to  damnation,  John  5.  2g. 
nor  in  the  day  of  judgment,  for  then  every  one  "will  be  judged 
according  to  theirworks,"  and  receive  in  fentence  and  a6bual 
retribution,  "  accSirding  to  the  deeds  done  in  the  body"  in  this 
life.  The  wicked  in  their  perfons  fhall  be  fentenced  and  "  go 
away  into  everlafting  puniihment,"  Mat.  25.  41,  46.  "  They 
that  know  not  God,  and  that  obey  not  the  gofpel,"  as  they  are 
perfonally  defcribed,  fhall  be  perfonally  "  punifhed  with  ever- 
lafling  deftruftion,  i  Thef.  i.  8,9.  "  And  whofoever  are  not 
found  written  in  the  book  of  life,  fhall  be  caft  into  the  lake  of 
fire,"  Rev.  20.  1 5.  They  cannot  be  faved  by  cries  and  intrea« 
ties,  for  when  they  pray  "Lord,  Lord,  open  to  us,"  he  will 
rejed  them  with  "  I  never  knew  you,"  "  depart  from  me,  ye 
workers  of  iniquity,"  Luke  13.  25,  27.— 'Tis  added,  v.  28<. 

"  there 

plain.  Our  Lord  had  often  taught,  in  the  great  day  "  he  would  fever  the 
juft  from  the  unjuft/'  &c.  here  from  the  31ft  to  the  end,  he  (hews  the  man* 
ner  of  the  procefs,  viz.  **  by  gathering  of  all  nations  of  men  before  him,** 
«*  by  feparating  them  one  from  another  according  to  their  charader  "as  juff 
or  unjuft'*  which  he  fets  forth  by  the  natural  figure  of  *'afliepherd  dividing 
his  fheep  from  the  goats  ;'*  he  will  then  pafs  fentence  upon  the  one  and  the 
other  "  according  to  their  character  and  works."  And  when  the  fentence 
is  pafied,  the  wicked  will  not  look  up  to  the  Saviour  and  be  faved  as  they 
pretumptuoufly  teach,  '*  but  go  away  into  everlafting  punifhment,  and  the 
righteous  into  life  eternal."  This  conftruftion  is  moft  plain  and  eafy,  and 
perfeftly  agrees  with  every  reprefentation  of  the  final  judgment  throughout 
revelation.  Whereas  the  conflru<^ion  we  oppofe  doth  not  admit  "the  jufl 
fhall  be  fevered  from  the  unjuft,"  the  good  from  the  bad,"  "  the  faithful 
from  the  unfaithful,"  and  that  *'  all  fhall  perfonally  receive  in  aftual  re- 
tribution, "according  to  the  things  done  in  the  body,"  tho'  abundantly 
taught  by  our  Saviour  and  his  aportles.  It  is  therefore  direftly  oppofite  to 
and  fubverfive  of  the  fcripture  doflrine  of  the  eternal  judgment.  It  is 
ftrange  that  any  who  have  read  the  fcripture  with  attention  can  endure  fuch 
an  enormous  error,  and  encourage  fuch  teaching,  againftthat  divine  pro?, 
hibition  in  the  fecond  epiftk  of  John  v.  lo^  n.  Q^ 


*^  there  ihall  be  weeping  and  gnafliing  of  teeth,  when  3/e  Ihall 
fee  Abraham,  and  liaac,  and  Jacob,  and  all  the  prophets  in  thg 
kingdom  of  God,  and  you  yourfelves  thriift  out."  Nor  can 
they  be  faved  by  any  goipcl  means  of  falvation  whatever  j*for 
theie  are  enjoyed  only  in  the  kingdom  of  Chrifl  :  but  thefe 
*'  children  of  the  kingdom  ihall  be  caft  out,  into  outer  dark- 
nefs  :  there  Ihall  be  weeping  and  gnalhing  of  teeth," ||  Mat.  8. 
12.  they  never  were  ''  children  of  the  kingdom,"  only  by  the 
means  and  privileges  of  it.  The  calling  them  out,  mufl  furely 
mean,  a  total  deprivation  of  them;  nothing  lefs  can  be  intended. 
So  that  "  gofpel  m.eans  of  falvation  ihall  never  pafs  upon  them" 
as  they  teach.  ''Their  caftingout,  is  followed v/ith  outer  dark- 
nefs,"  as  contrafted  with  the  enjoyment  of  mefe  means.  And 
are  configned  to  "  the  blacknefs  of  darknefs  forever."  Jude  13. 
If  this  alio  be  contrafted  with  "  gofpel  light  which  now  ihines 
to  the  world,"  they  periih  without  a  gleam  of  comfort  or  hope, 
or  a  ray  of  inllruftion"  out  of  it  :  for  nothing  lefs  can  come  up 
to  this  defcription.    TKi^  muft  fix  their  puniihment  as  lafting 

as 

II  The  wicked  are  fo  perfonally  defcribed  and  charaderifed  in  thefe  two 
lali  mentioned  texts  in  Luke  and  Matthew,  it  is  impoffible  to  be  eluded, 
by  any  or  all  their  corrupt  evafions.  It  is  to  Men  that  Chrill  addrefTes, 
and  not  to  devils,  nor  to  wickednefs,  nor  to  what  of  the  devil  is  in  men.  It 
is  men  that  are  defcribed  as  faying  **Lord)  open  unto  us/'  that  are  repulfed 
with  **  I  never  knew  you,"  that  will  plead  **  we  have  eat  and  drank  in  thy 
prefence,  and  thou  haft  taught  in  our  ftreets,"  that  he  will  *'  bid  depart,** 
that  are  charafterifed  as  **  workers  of  iniquity,"  that  are  tormented  with 
*'  weeping  and  gnafhing  of  teeth,"  that  *'  fee  Abraham  in  the  kingdom  of 
God,"  that  '*  are  themfelves  thruft  out,"  that  are  **  children  of  the  king- 
dom," that  *'  are  caft  out  into  outer  darknefs"  perfonally  fuirering  with 
'*  weeping  and  gnafhing  of  teeth."  Nothing  can  be  plainer.  How  will 
their  corrupt  evafions  apply  to  thefe  defcriptions  ?  The  devils  cannot  be 
meant,  Chrift  addrefteth  not  to  them,  but  men  under  his  miniftry.  Devils 
are  not  the  **  children  of  Chrift's  kingdom"  in  any  fenfe  ;  they  do  not  be- 
long to  it,  but  they  are  the  open,  avowed  enemies  to  it.  'they  are  never 
defcribed  as  **  children  of  the  kingdom,"  and  cannot  be  thofe,  that  are 
**  to  be  caft  out  of  it."  They  cannot  plead  *'  we  have  eat  and  drank  in  thy 
prefence,  and  thou  haft  taught  in  our  ftreets,"  for  they  never  enjoyed  thefe 
pi-ivileges  of  the  kingdom,  &c.  nor  can  wickednefs,  evil  principles,  or  what 
of  the  devil  is  fuppofed,  by  them,  to  be  *blended*  wiih  wicked  men,  diftind 
from  the  perfcns  of  the  wicked,  poffibly  come  up  to  this  perfonal  chara^l- 
eriftic  defcription.  Will  wickednefs  fay,  *'  Lord  open  unto  us,"  is  it  not 
blafphemy  to  fuppofe  it  ?  Can  it  plead  *'  we  have  eat  and  drank  in  thy 
prefence,  and  thou  haft  taught  in  our  ilreets  ?"    Can  it  be  charaderifed 

«<  workers 


(     "5    ) 

as  their  exlftence,  as  they  have  no  way  ont  of  it.   Moreover, 

they  cannot  be  faved  by  any  means  ordinary  or  extraordinary, 
all  hopes  of  it  are  excluded  and  barred,  by  our  Saviour  in  his 
parable  of  Dives  and  Lazarus—in  the  anfwer  of  Abraham  to 
Dives,  teaching  there  is  no  pafTing  from  that  ftate  of  torment 
to  the  fociety  of  Abraham  and  the  blefTed,  Luke  i6.  26,  31. 
Neither  can  they  be  faved,  by  any  terms  of  mercy  and  life  pub- 
liflied  in  the  revelations  of  God,  Tkefe  terms  are  prefcribed 
for,  addrefled  and  limited  to  mankind  in  this  ftate,  only,  aa 
hath  been  Ihewn.  Not  a  fingle  one  extended  to  thofe  who  die 
in  their  fins  in  the  future  ftate.  They  cannot  be  faved  by  faith, 
repentance,  bowing  to  the  authority  of  God,  and  becoming  his 
willing  fubjedls  in  that  ftate,  as  they  may  in  this.  There  is 
not  an  intimation  in  the  whole  book  of  God,  of  fuch  a  thing 
poflibie  to  them  in  that  ftate  ;  nor  any  encouragement  for  it  j 
nor  promife  made  to  it :  which  takes  away  ail  ground  of  hope  : 
efpecially,  as  our  Lord  hath  fixed  it  upon  another  illue,  which 
is  decifive,  viz.  not  upon  the  footing  of  any  thing  whatever  to 
be  done  by  them  :  but  upon  that  of  fufferings  only,  to  the  full 
demerit  of  their  fins.  When  delivered  over  to  puniftiment, 
and  call:  into  prifon,  ^^  he  alTures  us  with  a  very  ftrong  alTeve- 

ration, 
**  workers  of  Iniquity  ?"  Can  wickednefs  and  what  of  the  devil  is  in  men 
feparate  from  the  fouls  and  bodies  of  men,  be  '*  the  children  of  the  king- 
dom ?"  are  we  ever  fo  taught  ?  Can  ir  feparate  from  the  wicked  *'  fee 
Abraham  and  the  patriarchs  in  the  kingdom  of  God,"  and  be  the  '*  ye 
yourfelves  thruft  out  ?"  and  be  the  fubjed:  of  ^*  weeping  and  gnaOiing  of 
teeth  ?"  and  be  '^  tormented  day  and  night  forever  and  ever  r"  Can  it 
give  an  account,"  '*  be  judged  according  to  his  works,"  ''  receive  the 
things  done  in  the  body,"  or  agree  with  any  one  fcripture  defcription  of 
the  final  judgment  and  future  puniOiment  ?"  by  no  means  :  it  is  a  ftaring 
error.  And  it  feems  a  man  mull  have  a  urangely  perverted  underftanding 
and  confcience,  to  put  fuch  a  thin,  barefaced,  moft  pernicious  cheat  upon 
himfelf,  or  to  attempt  it  upon  others.  For  the  matter  is  reduced  toa  Ihort 
iffue — either  the  fubjefts  of  threatnings  and  penal  ilatutes,  after  condem- 
nation,  muft  perfonally  fuffer  the  punilKment  denounced,  or  they  muft  not. 
Jf  not,  all  government  of  God  and  man  is  ftruck  up  with  one  blow-.--there 
;s  no  truth  and  julHce  in  the  univeyfe— tranfgrefTors  have  nothing  to  fear 
—men  and  devils  nothing  to  fuffer— -yea,  and  Mofes  and  the  prophets,  our 
Saviour  and  his  apoftles  are  condemned  for  "  uiingthe  terrors  of  the  Lord, 
to  perfuade  men"  to  repentance  and  reconciliation  to  God.  But  if  the/ 
muft  perfonally  fuffer  the  punifhment  threatned,  then  it  is  as  certain  that 
the  unjuft  in  their  perfons  ihall  be  referved  to  punilhiment,"---and  '^  the 
^na'Hy  difob^dieat  fhall  perfonally  be puniilied  with  eve.rlay:ingd?ftruftioTx'^ 
as  tiiere  is  truth  in  the  Deity  and  in  the  revelation  he  hath  given  us. 


ration,  *^  verily  I  fay  unto  thee,  thou  fhalt  by  no  means  come 
out  thence,  till  thou  hail  paid  the  uttermoft  farthing,"  Mat* 
5.  25,  26.  Since  all  means  and  ways  of  deliverance  are  ex- 
prefsly  excluded,  but  that  of  fufFering  the  eternal  death  which 
is  the  jull  wages  of  fin  :  all  hope  of  it  muft  be  barred  and  cut 
off  forever.  Their  refources  of  relief  are  alfo  particularly  ex^ 
eluded  and  barred,  All  the  hope  of  perilhing  finners  is  in  th^ 
infinite  mercy  and  grace  of  God  ;  but  this  mercy,  by  gofpel 
conflitution  is  limited  to  '^  veflels  of  m,ercy  afore-prepared  un- 
to glory,"  in  this  world.  "And  there  is  no  provifion  of  mercy 
for  finners  continuing  fuch,"  but  it  is  written  of  the  wicked 
"^^he  fnall  have  judgment  without  mercy,"  Jam.  2.  13.  and 
*'  they  fiiall  have  wrath  without  mixture,"  Rev.  14. 10.  Again, 
all  hope  from  the  death  and  facrifice  of  Chriil,  to  thofe  who 
itiake  it  vain  in  this  world,  is  totally  excluded  :  for  it  is  writ- 
ten, ^^his  death  fhali  profit  them  nothing  :"  and  '^  there  re-^ 
mains  no  more  facrifice  for  fin,"  to  them-^— neither  this  or  any 
other,  *^  but  a  fearful  looking  for  of  judgment,  which  (hall  de- 
vour the  adverfaries."  Moreover,  they  cannot  work  out  their 
deliverance  and  falvation  by  their  own  ability,  or  by  any  thing 
which  can  be  done  by  them.  For  our  Lord  reprefents  them, 
when  "  call  into  outer  darknefs,  into  a  ftate  of  weeping  and 
gnafiiing  of  teeth,"  "  as  bound  hand  and  foot,"  Mat,  22. 13, 
under  total  difability  for  fuch  exertion.  But  how  can  this  be 
true  of  unimbodied  fpirits,  or  of  the  wicked  after  the  refurrec- 
tion  ?  there  is  doubtlefs  important  truth  and  inftru6tion  in  it  s 
nor  is  it  difncult  to  find  it.  In  the  conflitution  and  frame  of 
human  minds,  Hope  is  the  niainfpring  of  adion  and  exertion  2 
defpair  cu:s  the  finews  of  all  endeavour.  Therefore  the  door 
of  mercy  muft  be  opened,  to  fpring  hope  and  exertion.  And 
when  this  door  is  forever  fhut  againft  them,  all  exertion  for 
falvation  is  as  efi'edually  excluded  and  barred  3  as  activity  is 
to  him  who  is  literally  "  bound  hand  and  foot."  And  our  Sa- 
viour teacheth  us  '^  this  door  will  be  fhut"  againft  them,  Luk. 
13,  25.  which  is  another  itrong  evidence  "  that  gofpel  means 
ftiall  never  pafs  upon  them."  J 

Now, 

t  Some  fuppofe  Chrifl  in  his  human  fpirit,  in  the  interim  between 
Hs  death  and  rerurreflion,  went  and  preached  to  the  fpirits  in  prifon.  Sa 
tiiey  ggnllrue  the  words  of  Peier^  1  ?et.  3. 18, 19, sg,  <<  but  ^uickeneH  by 

tlwJ 


(     117     ) 

Now  lince  it  appears,  that  thofe  who  die  in  their  fins  cannot 
be  faved  "  by  any  thing  intervening  between  their  death  and 
refijrredion,"  nor  "  in  the  day  of  judgment,"  nor  ^^  by  intrea-^ 
ties,''  "  by  gofpel  ternns  of  life/'  '<  by  gofpel  means,"  or  "  by 

any 
the  Spirit ;  by  which  alfo  he  went  and  preached  unto  the  fpirits  in  prilbn  ; 
which  fometime  were  difobedient,  when  once  the  long-fufFering  of  God 
waited  in  the  days  of  Noah,  while  the  ark  was  preparing,  &c.  But  this 
conIlru<^ion  is  inconlillent  with  the  letter  of  the  text,  which  fpeaks  exprefsly 
of  **  the  fpirit  whereby  Chrift  was  quickened"  in  his  refurredion — and  not 
of  his  human  fpirit.  By  which  eternal  Spirit  he  infpired  Noah  a  preacher 
of  righteoufnefs,  to  teach  and  warn  thofe  difobedient  finners  while  the  ark 
was  conilruding,  who  were  now  in  prifon.  This  is  the  defigned  inftruc- 
tion.  And  this  conftrudion  of  theirs  is  inconfiftent  with  the  delign  for 
which  the  apoftle  here  and  in  2  Pet.  2.  5,  to  the  loth,  introduceth  the  ex- 
ample of  the  falvation  of  Noah,  and  the  deftru<5lion  of  the  difobedient  of 
the  old  world.  It  is  adduced  for  warning,  that  the  difobedient  and  ungodly 
under  the  gofpel,  fhall  be  call  into  the  prifon  of  hell,  and  **  be  referved  to 
the  day  of  judgment,  to  be  puniihed  ;'*  as  exemplified  in  the  difobedient, 
that  perilhed  from  under  the  preaching  of  Noah.  And  alfo  to  admoniih, 
encourage  and  animate  chrillians  fo  to  do  and  fuffer  the  will  of  God,  as  to 
anfwer  the  great  defign  of  the  chriftian  difpenfition,  that  they  may  be  blef- 
fed  and  enjoy  the  great  falvation  of  God,  as  exemplified  in  that  of  Noah. 
Now  the  defigned  inftruAion,  warning,  admonition  and  animating  en- 
couragement are  all  loft,  in  their  conllrud^ion  ;  which  Ihews  it  cannot  be 
true.  This  conftrudion  of  theirs,  is  likewife  confuted,  by  the  manifeft 
absurdity  of  it.  According  to  fcripture,  the  work  of  Chrift  and  his  mini- 
Hers  is  to  preach  the  gofpel  to  thofe  under  the  difpenfation  of  his  kingdom  ; 
and  not  to  thofe  that  are  out  of  it ;  as  thofe  are  who  die  in  their  fins.  How 
abfurd  to  fuppofe  Chrift  in  perfon  ftiould  go  and  preach  to  thofe  in  prifon, 
with  whom  he  has  no  more  concern  as  a  Saviour,  than  with  the  devil  and 
his  angels  their  alTociates  in  character  and  mifery  j  to  whom  he  was  not 
appointed  a  Mediator  and  Saviour  ?  How  abfurd  to  fuppofe  him  to  go  and 
preach  the  gofpel  of  life  to  them,  when  he  knew  it  would  be  all  loft  labour, 
and  not  a  foul  of  them  would  hear,  repent  and  live  ?  when  he  knew  and 
had  taught  the  world  in  the  parable  of  Dives,  their  charafters  and  ftate 
was  fixed,  and  would  admit  of  no  change  ?  and  had  repeatedly  taught,  that 
in  the  day  of  judgment  they  ihould  be  condemned  and  puniihed,  as  workers 
©f  iniquity  ?  and  very  exprefsly  that  **  they  that  have  done  evil,  Ihall  come 
forth  unto  the  refurredlion  of  damnation  ?'*  John  5.  29.  which  is  decifive, 
there  is  no  change  of  chara^er  and  ftate  to  th^m,  between  death  and  the 
refurrevftion.  It  is  evident  their  conftruftion  cannot  by  any  means  be  ad- 
jtnited  :  but  if  it  was,  it  avails  them  nothing,  For  the  gofpel  was  not  preach- 
ed to  them  in  prifon,  .  the  extenfiye  addref*  of  mercy  and  hope,  in  which 
it  is  now  preached  to  all  the  nations  pf  the  earth  :  but  is  limited  *'  to  the 
difobedient  in  the  days  of  Noah."  The  reft  of  the  difobedient,  ungodly 
world,  notwithftanding  this  fuppofed  partial,  preaching  of  it,  are  left  un- 
der condemnation,  without  hope,  refcrved  tq  Ux6  day  ©f  judgment,  to  be 
puftifaed/'    Their  end  is  deftrui^ucR, 


^  (     ii8     ) 

any  means  whatever,  ordinary  or  extraordinary ;"  no,  nor  *'  by 
the  mercy  of  God,"  "  the  merit  of  Chrift,"  or  by  their  own 
power  and  exertions,"  we  conclude  it  muft  be  evident  to  the 
impartial  reader,  and  we  hope  to  the  univerfalifts,  "  that  all 
relief  to  them  is  ihut  out,"  ''  all  hope  barred,"  and  "  all  their 
devices  of  falvation  are  refuted  and  reprobated  in  the  revelati- 
ons of  God.  And  confequently,  the  impoflibility  of  their  fal- 
vation is  fully  evinced.  It  feems  proper  in  this  place  to  con- 
fider  two  do6lrlnes  which  are  main  pillars  in  the  fcheme  of  our 
opponents,  that  are  diredly  oppofite  to  the  exhibition  we  have 
given  of  the  gofpel  conftituticn,  and  are  to  be  confidered  as 
objeilions  againil  it,  viz.  One  is,  that  the  future  punifliment 
is  a  ftate  of  difcipline,  "  to  make  the  fubjeds  of  it  a  willing 
people"  and  fit  them  for  heaven ;  and  not  flriftly  of  retribu- 
tion. It  is  a  difciplinary,  and  not  capital  punifhment.  The 
Other  is,  that  at  fome  unknown  period,  they  will  all  bow  to  the 
authority  of  God-— and  fo  be  delivered  and  faved.  As  to  the 
firft  point,  it  is  to  be  noted,  that  a  ftate  of  trial,  and  a  ftate  of 
retribution,  in  the  ftrld  fenfe,  of  difcipline  and  of  capital  pu- 
niHiment,  are  as  diftincl  and  contrafted  as  any  two  things  in 
nature,  as  virtue  and  vice,  as  life  arid  death— eftentiaily  dif- 
ferent in  nature  and  deiign.  And  it  is  to  be  obferved,  the 
fcripture  conftantly  holds  up  this  diftin6i:ion,  as  what  makes  the 
grand,  the  infinite  difference  between  the  ftates  of  men  in  this 
world  and  world  to  come.  For  there  is  no  doftrine  more  plain 
throughout  revelation,  than  that  this  is,  a  ftate  of  trial  and 
difcipline ;  and  the  future  a  ftate  of  retribution  in  the  ftrift 
fenfe  as  contrafted  with  it.  And  it  is  fealcd  and  confirmed 
beyond  doubt,  by  the  do6lrine  of  the  eternal  judgment,  where- 
in we  are  taught  "  every  man  ftiall  be  judged  and  be  rewarded 
according  to  his  works  :"  and  "  he  that  is  unjuft,  ftiall  be  un-^ 
juft  ftili,"  and  ''  he  that  is  holy  ftiall  be  holy  ftilL"  Add  to 
this,  every  defcription  of  the  future  puniftiment,  announces  it 
to  be  capital,  retribute  puniftim.ent ;  and  not  difcipline.  Is 
death,  by  the  hand  ofpublic  juftice,  that  is  the  award  of  juftice, 
and  cuts  men  off"  from  the  kingdoms  of  thi,s  world,  a  capital 
punift.ment,  with  men  ?  fo  is  that  death,  that  cuts  off"  the 
v/icked  from  the  kingdom  of  God,  and  in  which  they  muft 
endure  the  juft",  the  full  wages  of  fin*    And  the  perdition  and 

deftrudion 


(     119    ) 

deftruftibn  of  the  ungodly,  puriuant  to  their  demerit,  and  to 
judicial  fentence  executed  in  a  difpenfation  of  wrath  andjuftice^ 
necelTarily  carries  the  idea  of  capital  punifliment.  And  when 
the  word  eternal  or  everlafting  is  added,  it  is  capital,  retributive 
punifhment  in  the  ftri6teft,  higheft,  ftrongeft  fenfe  conceivable 
by  the  mind  of  man.  The  fcriptures  are  very  plain,  that  in 
the  fenfe  of  ftri6l  retribution,  "  God  will  render  vengeance  to 
his  enemies,'*  "  and  reward  them  that  hate  him.*'  But  the 
idea  of  difcipline  annexed  to  the  future  punifhment,  (hocks  us 
by  its  abfurdity  and  impiety,  every  way.  Whofe  difcipline 
is  it  ?  we  know  of  no  difcipline  to  fave  men,  but  that  appoint- 
ed in  the  kingdom  of  Chrifl;  and  exercifed  under  his  adorable 
adminiftration.  But  this  punifhment  is  inflidted  after  the  dif- 
penfation of  his  kingdom  is  ended,  and  the  great  affairs  of  it 
are  all  fettled  in  the  day  of  judgment,  and  on  thofe,  who  are 
cut  off  and  cafl  out  of  it,  and  from  all  the  difcipline  and  pri- 
vileges of  it,  and  are  delivered  over  to  be  tormented,  &c. 
Surely,  it  can  be  none  of  his  difcipline.  If  their  do6lrine  of 
difcipline  be  admitted,  then  the  devils  are  now  under  a  difci- 
pline of  mercy,  for  falvation.  Yea,  they  are  the  fir  ft  candi- 
dates for  it,  for  this  punifhment  was  originally  prepared  and 
appointed  for  them.  Mat.  25. 41.  which  fuppofition  is  abhor- 
rent to  fcripture  and  common  fenfe.  Again,  if  the  doctrine 
of  future  retribution,  be  a  doftrine  of  difcipline,  then  in  the 
day  of  judgment  the  righteous  will  be  adjudged  to  a  ftate  of 
difcigline,  as  well  as  the  wicked,  in  which  it  will  be  poflible 
for  them  to  change  their  ftate,  and  to  lofe  their  characters  and 
bleffednefs  to  eternity.  Which  is  too  (hocking  to  be  admitted, 
nor  do  they  admit  it.  Yet  the  doctrine  of  retribution  is  the 
fame  to  both  i  and  the  fcripture  makes  no  diftindion,  *^  every 
one  (hall  be  rewarded  according  to  their  works,"  and  "  every 
one  (hall  receive  according  to  the  things  done  in  the  body," 
Confequently,  the  charadler  and  ftates  of  both,  will  be  fixed  for 
eternity  in  that  day,  or  neither  of  them.  Moreover,  according 
to  their  dodlrine,  a  ftate  of  outer  darknefs  is  more  efFedual, 
(avingly  to  enlighten  men,  than  all  the  light  of  the  gofpel  :  a 
ftate  of  wrath  and  difpenfation  of  wrath,  more  efFe6tual  to  fub- 
due  and  foften  the  hearts  of  men,  than  a  ftate  of  mercy,  under 
all  the  foftening,  transforming  means  and  grace  of  the  gofpel: 

and 


and  a  ftate  of  univerfal  wickednefs  into  which,  all  the  profile 
gate  and  abandoned  of  the  earth,  with  the  devil  and  his  angels, 
are  caft,  without  a  fmgle  godly  foul  in  it ;  is  a  niore  effe6tual 
fchool  to  form  to  holineis  and  meeten  fubjedlis  for  heaven ;  than 
the  fellowfhip  of  faints,  the  fociety,  examples  and  prayers  of 
the  godly,  and  all  the  light,  means,  and  grace  of  the  kingdom 
of  God,  in  this  world.     For  altho'  the  latter  are  effedual  for 
the  faivation  of  many  ;  yet  they  are  not  efFedual  to  the  falva- 
tion  of  all  under  the  difpenfation  of  it.     Whereas  that  difci- 
pline  is  maintained  to  be  fo  effectual,  as  that  all  that  are  exer* 
cifed  with  it,  fhall  be  faved.     What  can  be  more  abhorrent  to 
common  fenfe  ?  or  more  reproachful  to  Chrift,  to  his  gofpcl 
and  kingdom  ?  A  man  that  can  fwallow  fuchiliocking  impiety 
andabfurdlty,  may  fwallow  a  camel.     Let  this  queftion   be 
fairly  examined,  viz.    Can  their  dodrine  agree,  with  the  doc- 
trine of  difcipline  taught  in  fcripture,  and  by  common  fenfe  ? 
Is  that  piinilhment  among  men,  which  is  to  the  fubjed  of  it 
"death,*'  'Meftrudion,'*  "perdition,'*  utter  ruin,  difcipline  j 
and  not  capital  ?  if  not,  how  can  a  punifhment  with  everlaft- 
ing  deftrudion,  be  difcipline  ?     In  the  fcripture  exhibition  of 
difcipline,  a  door  of  mercy  is  opened,  terms  and  means  of  fai- 
vation are  appointed,  whereby  finful  men  may  be  reconciled  and 
faved.     But  the  door  is  fhut— -all  thefe  are  excluded  to  thofe, 
who  are  cut  off  and  caft  out  of  the  kingdom  in  the  future  pu- 
nifament.     Scripture  difcipline,  is  to  form  the  charadters  of 
men  for  a  future  judgment  and  a  ftate  of  retribution^  af- 
ter the  charaders  of  all,  are  already  formed,  difclofed,  and 
judgment  rendered  on  them,  fentence  pafted  and  put  in  execu- 
tion, wherein  the  righteous  are  rewarded  and  the  wicked  pu- 
nilhed.     Again,  it  is  a  grand  objed  and  end  of  difcipline  as 
taught  by  fcripture  and  common  fenfe,  to  form  men  to  be  good 
fubje^ls  of  the  ftates  and  kingdoms  of  this  world,  and  of  the 
kingdom  of  God.     But  how^can  a  capital  punilliment,  that 
cuts  them  off  and  ftiuts  them  out  of  both  kingdoms,  pofTibly 
agree  with  it  ?     In  the  divine  difcipline,  infinite  wifdom  fo 
tempers  judgments  with  mercies,  as  to  be  beft  adapted  to  the 
good  of  the  fubjed.     But  how  can  a  difpenfation  of  judgment 
without  niercy,  and  *' wrath  without  mixture"  confift  with  it  ? 
A  grand  objcd  of  difcipline  is  the  good  of  the  fubjed  exercifed 

with 


(       T2I       ) 

with  it.  But  vindi6live  wrath  as  held  forth  in  all  the  difcrlp- 
tions  of  the  future  punifhment,  and  the  enfemples  of  it  in  thi^ 
World,  is  not  for  the  good  of  thofe  who  perifh  init ;  but  for 
the  vindication  and  fupport  of  the  divine  charader  and  govern- 
mcntj  and  for  the  good  of  others.  How  incongruous  and-  ab- 
fjrd  would  it  be  to  addrefs  a  criminal  going  to  execution,  in  the 
language  of  difcipline  ?  to  tell  him,  in  the  defign  of  govern- 
ment you  are  going  to  be  hanged  for  your  good  ;  to  make  you 
a  good  fdbjed^  and  meetcn  you  for  the  privileges  of  that  king- 
dom of  which  you  will  be  forever  cut  off,  by  it.  And  equally 
falfe,  fhocking  and  m.ore  wicked,  to  addrefs  finners— ''  if  you 
go  on  in  your  lins,  you  will  be  damned  for  your  good  -,  to 
meeten  you  for  the  inheritance  of  that  kingdom  of  Chrift  and 
of  Godj  from  which  you  are  caft  outj  cut  off  and  excluded,  by 
your  punifhment/'  One  inftance  miore,  in  fcripture  difcipline, 
the  objed  is,  that  men  be  faved  in  the  day  of  the  Lord,  and 
not  condemned  v/ith  the  world,  i  Cor.  5.  5.  ch.  11.  32.  and 
infinite  wifdom.^  love  and  care  is  exercifed  in  an  addrefs  of  the 
m.oil  powerful  motives,  to  prefcrye  and  fupport  the  charaders 
of  thofe  who  are  heirs  and  to  inherit  the  heavenly  kingdom. 
They  are  enjoined  *^  to  keep  themfelves  from  idols"  **unfpot- 
tt.d  from  the  world,"  "to  fliew  themfelves  children  of  their 
heavenly  father  "  by  divine  imitation—"  to  flnine  as  lights  of 
the  world/'  "  that  others  by  their  good  works  miight  glorify 
their  heavenly  Father,"  "  that  they  may  be  preferved  unre-^ 
bukeable,"  *^  be  accounted  meet  and  worthy,  the  heavenly  in- 
heritance prepared  for  them*"  But  how  efientially  different 
and  oppoiite,  the  difpenfation  of  God  to  the  wicked  in  the  day 
of  'judgment  and  world  to  come  ?  Their  charadlers  expofed, 
md  all  their  wickednefsj  fecret  and  open,  laid  open  to  the  view 
of  ail  worlds  in  the  day  of  judgment  i  then  caft  out  of  the  king- 
dom as  accurfedj  anci  configned  to  the  mofi  ignominious  and 
painful  punilliment  with  the  devil  and  his  angels  i  configned 
to  iliame  and  "  everlafting  contempt  ?"  Now,  is  it  pofTible 
that  the  prefervation  and  total  deftruclion  and  ruin  of  chara6t- 
ers,  Ihould  both  be  appointed  "  to  form  characters  and  meeten 
f  jbjedls  for  the  famie  kingdom  &  inheritance  ?"  Can  both  un- 
der one  denomination  and  character  of  "difcipline"  belong  to 
the  fame  plan  of  mercy,  and  conilitution  of  grace,  w^iereby 

R  only, 


(       122      ) 

only,  finful  mah  can  be  faved  ?  an  infidel^  might  be  afhamed 
to  imbrace  fuch  palpabk  contradidtions  and  abfurditics,  as  ar- 
ticles of  his  faidii 

I. pals  to  the  other  tenet;  viz*  That  all  v/ho  are  configned  to 
the  future  punifnmenti  will  in  fome  future  period,  bow  to  the 
authority  of  God,  and  fo  be  delivered  and  faved.  Their  prin- 
cipal liipport  is,  Ifa.  45.  22, 23^  ^^  Look  unto  me,  and  be  ye 
faved,  all  the  ends  of  the  earth  :*^  (not  hell)  ''  for  I  am  God, 
and  there  is  none  elfe.'^  ^^  I  have  fWorn  by  myfelf,  the  word 
is  gone  out  of  my  mouth  in  righteoufnefs,  and  fhall  not  re- 
turn, that  unto  me  every  knee  fhall  bow,  every  tongue  ihall 
fwear/*  Refering  the  particular  defign  of  tliefe  words  to  ano- 
ther place,  I  fliall  obferve  two  or  three  things  to  clear  the  text 
from  their  conftrudlion.  I  would  firft  obferve,  St.  Paul  twice 
quotes  and  applies  thefe  words,  but  not  to  eflablifn  this  future 
bowing  and  falvation  of  the  condemned,  in  the  laft  judgmaeht* 
Once  it  is  to  let  forth  the  fupreme  and  uncontroulable  domin-=' 
ion  of  Chrifl  ever  all  things,  Phil.  2.  9,10,1 1.  This  will  be  il- 
luilrate  when  in  fa6l  ^*  every  creature  (friend  or  enemy)  fhall 
be  made  to  bov^  to  him,"  and  every  tongue  fhall  confefs  Jefus 
Chrift  is  Lord,"  the  fupfem.e  Governor  and  Judge  of  all.  But 
this  is  confiftent  v/ith  the  deflirudlion  of  his  enemies  :  yea,  it  is 
this  fupreme  uncontroulable  dominion  and  power  of  Chrifl:  that 
infures  theeverlaftling  falvadon  of  his  people,  and  defl:ru6lion 
of  his  enemies.  Therefore,  mofl  pertinent  is  the  addrefs  in  the 
next  verfe,  '^  work  out  your  own  falvation  with  fear  and  trem- 
bling." In  the  other  inftance,  he  applies  it  exprefsly  to  the 
day  of  judgment,  Rom.  14.  10,11.  ^*  For  we  muft  all  ftand 
before  the  judgment  feat  of  Chrift,"  *^  for  it  is  written,  as  I  live 
faith  the  Lord,  every  knee  fnail  bow  to  me,  and  every  tongue 
Ihali  confefs  to  God."  It  is  evident  from  this, application  of 
the  words  of  the  prophet,  that  they  will  have  their  fulfilment 
in  the  day  of  judgment,  and  it  is  the  laft  fulfilment  they 
will  ^ver  have,  for  it  is  the  laft  we  read  of.  But  it  is  certain 
that  ^'  this  bowing  and  confefTmgwill  not  be  accompanied  and 
conne6led  with  the  falvation  or  all  men  in  that  day :  for  the 
wicked  will  then  be  condemned  and  muft  fufi-er  unutterable 
pain  and  torment  as  they  allow. f     Their  conftrudlion  then  is 

excluded^ 
t    See  Salvation  for  all  men,  jJreface,  p.  4.  and  p.  24^ 


(     1^3     ) 

exciudedj  confuted  and  wholly  fet  afide.  I  would  next  obferve, 
*'  this  bowing"  belongs  to  the  confdtution  of  the  kingdom  of 
Chrift  in  this  world  j  as  truly  and  fully  as  any  other  text  in  the 
book  of  God.  This  cannot  be  denied  :  confequentiy,  it  mufl 
and  will  have  its  accomplilliment  in  his  difpenfation  of  the 
kingdom  in  this  world,  or  in  the  fettlement  of  it  at  the  end  of 
the  world.  For  then  every  thing  appertaining  to  his  kingdom 
will  be  fulfilled,  "  and  the  miftery  of  God  will  be  finiihed." 
This  cuts  off  and  excludes  their  conftruclion,  intirely.  To 
make  the  matter  more  plain,  I  obferve  further  ;  the  text  hath 
a  fpecial  reference  to  tv/o  grand,  remarkable  per.'ods,  in  which 
it  will  have  a  literal  and  eminent  fulfilment,  The  firil  period 
is  in  the  difpenfation  of  this  kingdom  in  this  world  i  in  the  in-. 
gathering  of  all  nations,  even  ''  the  fullnefs  of  Jews  and  Gen- 
tiles" into  it :  "  When  the  kingdoms  of  this  w^orld''  by  cordial 
fubjedion,  fhall  literally  '^  become  the  kingdoms  of  our  Lord 
andofhisChrii%"Rev.  ii.  15.  The  call  to  ^' the  ends  of  the 
earth,  to  look  to  him  and  be  faved,"  hath  a  pointed  reference 
to  this  period  :  it  will  be  fo  extenfi  vely  effeftual,  as  that  it  may 
literally  and  with  greateft  propriety  be  faid  *'  that  every  knee 
doth  bow  to  him,  and  every  tongue  doth  fwear"-  fealty  and  o- 
bedience  to  him  ;  and  fhall  openly  profefs  "  in  the  Lord  have 
I  righteoufnefs  and  ftrength,"  v.  24.  and  an  innumerable  mul- 
titude no  doubt  will  be  faved.  "  In  the  Lord  fhall  all  the  feed 
of  Ifrael  be  juftiiied,  and  iliall  glory,"  v,  25,  The  other  pe- 
riod, is  the  day  of  iudgment,  at  the  final  fettlement  of  the  great 
affairs  of  his  kingdom,  This  we  fee  Paul  exprefsly  witneffeth. 
Then  all  and  every  one,  willing  or  unwilling  muft  bow,  to 
his  authority  and  fentence  as  fupreme  Lord  and  Judge.  The 
unwilling  and  difobedient  mxuft  bow  under  the  fentence  and 
weight  of  his  wrath,  The  icrip.ture  very  clearly  gives  us  the 
key  of  this  conftruction  -,  but^  never  once  extends  it  beyond  the 
day  of  judgment.  In  this  way  the  text  gives  us  important  in- 
ftruftion  and  encouragemetit  to  bow  in  a  cordial  fubieclion  to 
Chrift  in  this  world,  that  we  may  be  faved.  And  in  forces  th<? 
duty  with  a  folemn  admonition  and  \yarning,  that  in  cafe  we 
negledt  it,  we  muft  bow  to  his  authority,  power  and  fentence, 
and  abide  the  tremendous,  and  eternal  confequence.  But  in 
their  CQnftru6tion,  the  defigned  inftru6lion  and  admonition  for 

R  2  the 


(      124     ) 

tlie  good  of  the  world,  is  loll,  t  or  this  and  many  other  reafons 
we  mufi:  of  neceiTity,  reje6l  it.  Let  the  queftion  be  put^Where 
is  this  bowing  in  the  future  flate,  required  ?  where  as»  a  term 
of  faivation  ?  where  is  there  any  promife  made  to  it  ?  there  is 
none  in  the  revelations  of  God  i  it  is  unknown  in  it,  If  is  not 
that  bowing  by  faith,  that  is  the  gofpel  term  of  life  ;  that  is  for 
this  world  *^  to  faye  us  from  the  v/rath  to  come"  and  not  thofe 
yv^ho  are  in  that  ftate  of  mifery.  Gofpel  faith,  efTentially  differ^ 
from  that  bowing  to  divine  authority  they  ftt  up,  in  all  refpefe, 
It  differs  as  to  ftate,  fubjedis,  worlds,  and  eiteds.  Faith  is  for 
this  fbate,  that  for  the  future  :  the  lubjeds  of  the  one^  are  fub- 
jecls  of  mercy,  under  a  difpenfation  of  mercy  :  the  other  '^^  vef~ 
fels  of  wrath,  fitted  for  deftru6lion,  in  a  flate  of  perdition  :"— 
the  one  in  this,. the  other  in  the  world  to  come  :  and  as  different 
in  effed.  Faith  brings  glcxy  to  God,  to  his.  Son,  to  his  autho- 
rity and  grace  :  it  '*  purifies  the  heart  from  dead  y/orks  to  ferve 
the  living  God*'  in  this  Vv^orld :  *^'  it  overcomes  the  v/orld,"&c. 
but  their  bowing  in  the  future  llate  cannot  poillbly  anfwer  the 
grand  purpofes  of  faith^  in  this  world.  It  brings  no  glory  to 
God  and  his  promifes  j  doth  no  honor  to  Chrift  and  his  gofpel  ^ 
brings  no  fecurity  to  piety,  to  vertue  and  hclinefs,  and  to  the 
intereft  of  the  kingdoin  of  God,  in  this  world.  It  doth  not 
efbablifh  the  law,  nor  the  requifitions  of  the  gofpel,  but  makes 
both  void.  It  cannot  overcome  the  world,  for  it  commences 
after  the  earth  is  perilhed;  and  there  is  no  world  to  overcome,  in 
the  gofpel  fenfe.  Therefore,  this  bowing  can  overcome  no- 
thing, but  the  whole  gofpel  conftitution,  with  its  infinitely  im- 
portant connexions  y  to  which  it  is  direftly  oppofed.  For  the 
pjain  language  of  itis,— God  gives  up  to  his  enemies,  his  infi- 
nite authority  and  government  as  exercifed  in  this  world  :  he 
makes  the  great  facrifice  of  the  honor  of  it ;  and  of  all  the  re- 
quiritions  of  lav/  and  gofpel  in  this  ftate;  and  cancels  all  the 
threatnings  and  curfes  of  his  facred  book  y  then  they  bow  and 
taivc  faivation.  The  fuppofition  is  big  with  blafphemy  and  dif- 
honor,  horror  and  ruin.  'Tis  defolation  to  the  charader,  autho- 
rity and  governmiCnt  of  the  infinite  Jeliovah  :  and  it  announces 
abfolute  ruin  to  the  whole  moral  creation.  For,  this  great  fa- 
crifice once  made,  no  foundation  is  left  for  the  confidence,  hope 
and  happinefs  of  creatures^,  to  reft  upon.    This  future  bowing 

is 


Is  a  do6lrine  of  infinite  reproach  &  milchief,  everyway.  What 
more  ruinous  to  perifhing  Tinners  ?  v/hile  it  promileth  thenn' 
redemption,  it  lulls  them  aQeep  in  a  ftate  of  condemnation  and 
wrath  :  while  it  promifes  them  liberty  and  falvatiori,  it  rivets 
the  chains  of  bondage,  conniption  and  mifery  upon  them  j  with 
a  vain  delufive  expectation  of  a  future  bowing  to  efFeft  it.  It 
cafts  the  higheft  reproach  upon  the  eternal  judgment,  by  teach- 
ing, it  will  not  be  final  to  mankind  5  nor  any  manifeftaticn  of 
retributive,  vindidivejuftice,  againft  the  objedts  of  juflice.&c. 
It  is  highly  reproachful  to  the  infinite  majefly,  truth  and  juilice 
of  God,  When  to  alarm  a  loft,  ftupid  world  to  their  duty  and 
fafety,  he  hath  fo  oft  proclaimed  it  his  prerogative  and  glory 
^'  Vengeance  is  mine,  and  I  will  recompenfe  it  :"  Yet  when 
the  great  day  of  vengeance  is  comx  ;  this  do&ine  teacheth,  no 
vindictive  wrath  will  be  executed  upon  his  enemies  ;  no  retri- 
butive juftice  will  be  rendered  to  vefTels  of  wrath  fitted  for 
deftru6lion  i— .it  is  all  '^difcipline"  in  earth  and  hell.  But  dif- 
cipline  cannot  be  retribution  5  no  more  than  light  and  dark- 
nefs,  black  and  white,  can  be  the  fame.  It  is  highly  reproach- 
ful to  the  Saviour,  teaching  that  he  executes  the  office,  and 
fettles  all  the  great  affairs  of  his  kingdom,  as  Judge ;  before  he 
has  finifhed  his  work  as  a  Saviour  :  After  which  we  are  told'> 
^'  there  is  a  great  deal  to  be  done,''  dzc.  It  doth  indeed  prev 
tend  to  honor  the  grace  of  God  and  merit  of  the  Saviour  :  but 
it  cafts  infinite  reproach  on  both,  as  infufficient  to  fave  in  this 
world,  thofe  v/ho  are  to  be  faved,  thereby  i  infufficient,  to  fave 
them  but  by  their  perfonally  enduring  the  future  torment  to 
make  them  a  willing  people.  It  is  moft  highly  reproachful  to 
the  kingdom  of  Chriil,  with  all  the  glorious  apparatus  of  in- 
ftitucions,  means,  privileges  and  advantages  of  it,  accompanied 
witli  aU  the  exertions  of  God  and  men  to  fave  men  in  this 
world.  This  doftrine  teacheth,  it  all  unneceiTary  ;  the  whole 
might  be  fpared.  This  bowing,  it  feems,  will  fave  them  as 
furely,  effe^flually,  and  more  extenfively.  In  a  word,  it  levels 
the  gofpel  and  the  divine  religion  taught  in  it,  with  the  fuper- 
ftitions  of  this  world,  and  v/ith  no  religion  at  all  in  point  of 
neceffity  in  this  world,  to  final  falvation.  This  bov/ing,it  feems, 
will  i'^^pply  the  want  of  the  gofpel,  and  of  all  religion  and  vertue 
in  this  world;  aud  fave  all  that  need  falvation,  without  it. — 

V/ho 


(       126       ) 

Who  now  doth  not  fee,  that  this  do6lrine  in  the  natural  opera- 
tion r>{  i:,  is  an  outlet  to  ail  vcrtue  and  good  ;  and  an  inlet  to 
all  wickednefs  to  deluge  the  earth  ?  and  that  it  is  moft  fubver- 
five  of  the  good  and  happinefs  of  mankind,  in  time  and  eter- 
nity ?  It  is  as  fatal  to  the  fouls  of  men,  as  the  do6lrine  of  juili- 
fication  by  the  law  and  by  works,  fo  ftrongly  refuted  and  repro- 
bated by  St.  Paul ;  and  far  more  mifchievous  to  the  interefts 
of  fociety  and  welfare  of  men,  in  this  world.  Surely  it  is  high 
time  it  was  baniflied  Chriftendom,  and  out  of  the  world  j  and 
let  all  the  people,  including  all  the  univerfalifls  fayj  amen,  to  it. 

We  pafs  6n  to  the  5  th  general  propofition,viz.  The  do6trine 
of  the  future  punilhment  we  maintain  in  oppofition  to  their's 
was  fully  believed  by  the  Jewiih  and  Cliriftian  church,  and  by 
their  infpired  teachers. 

Our  opponents,  in  tracing  the  antiquity  of  their  do6lnne  to 
Clemens  and  Origin,  tacitly  conceed  it  was  unprofelTed  in  th@ 
church  of  God  until  that  period.  Till  then,  the  church  of 
God,  Jewifh  and  Chriftian,  were  in  the  undifturbed  profelTioii 
of  the  common  do61:rine  of  the  future  punifhment,  we  main- 
tain. We  have  pofitive  evidence  in  the  teftimony  of  Philo 
and  Jofephus,  two  approved  Jewifh  authors,  who  lived  very 
near  the  time  of  our  Saviour  and  his  apoflles,  that  the  Jews 
(the  fadducees  who  denied  any  future  (late,  excepted)  believed 
and  maintained  the  future  punifliment  to  be  perpetual  and  e^ 
ternal.*  We  know  it  is  the  neccfTary  refult  of  the  profeffed 
articles  of  their  faith,  viz.  that "  God  is  the  rewarder  of  them 
that  diligently  feek  him,"  and  *'  the  avenger  of  the  difobedi- 
ent.'*  They  believed  the  refurre6lion  of  the  juft  and  unjuft  ; 
iht  future  judgment,  and  a  future  ftate  of  retribution  to  the  one 
and  the  other,  and  that  devils  and  wicked  men  would  never  in- 
herit tht  mount  Zion  of  God  in  heaven  :  and  confequently,  to 
be  confident,  they  mull  believe  their  punifhment  to  be  as  lafl-  ^ 
ing,  as  their  exiflence  and  immortality. 

Again,  when  our  Lord  addrefies  fuch  an  home  application 
of  his  dodlrine  to  the  fcribes  and  pharifces,  with  repeated  woes 
againfl  them  for  their  hypocrify  and  wickednefs,  with  an  "  how 

can 

*  The  tefcimony  of  thefe  writers  hath  been  repeatedly  cited  by  the 
learned,  as  Dr.  Prideaii,  Dr.  Whitby,  and  lately  particularly  recited  by 
Dr.  Gordon  in  his  doflrine  of  univerfai  falvation  examined,  pag.  82.  to 
wKich  the  reader  is  referred. 


can  ye  cfcape  the  damnation  of  hell  ?"  "  ye  lliall  receive  grea* 
terdannnatlon/*  &c.  Mar.  23.  I3,i4,33,&c.  it  is  morally  cer- 
tain, from  their  carping  dilpofition  and  their  particular  concern 
in  fuch  an  application,  that  they  would  have  excepted  againft 
his  do6lrine,  could  they  have  found  any  pofTiblc  room  for  it. 
Therefore,  their  profound  filence  upon  this  head,  is  a  clear, 
tacit  confefTion  and  ftrong  witnefs  his  general  dodrine  with  all 
its  everlafting  terrors,  was  agreeable  to  their  public  faith,  how 
much  foever  they  difliked  the  pointed  application. 

Further^  it  is  well  known  the  Jews  maintained,  that  finners 
of  the  Gentiles  living  and  dying  in  idolatry,  v/ithout  the  know- 
ledge of  the  true  God,  would  {dc  utterly  and  finally  loil,  to  fal- 
vation  and  hope.  And  in  this  fenfe,  familiar  to  the  Jews  and 
difciples,  our  Lord  fpeaks  of  Judas  as  '%ft  :"  ftiles  him  '^  the 
fon  of  perdition,'*  denoting  him  an  heir  of  and  configned  to 
perdition,  as  before  noted.  Paul  taught,  and  the  chriflian 
church  believed,  this  fame  do6lrine  with  the  Jews ;  that "  Ido- 
laters fhall  not  inherit  the  kingdom  of  God,'*  i  Cor.  6.  9,  that 
idolatrous  gentiles,  continuing  in  that  ftate,  are  '^without God** 
and  ^^hope"  ofhisfalvation,Eph.  2. 12.  that  unbelievers  under 
the  gofpel  are  in  the  fame  fenfe  "loft'* :  "but  if  our  gofpel  be 
hid,  it  is  hid  to  them  that  are  loft  :f  in  whom  the  god  of  this 
world  hath  blinded  the  minds  of  them  that  believe  not,"  2  Cor. 
4.  3,4.  that  Paul  had  no  hope  of  the  falvation  of  any,  but  thofe 
who  entertained  the  gofpel  faith  in  this  world,  is  evident,  from 
his  great  anxiety  for  the  Jews  that  they  might  "believe  and  be 

faved:" 

t  To  evade  the  force  of  all  this,  it  is  faid,  "  yet  the  Son  of  Man  came 
to  feek  and  to  fave  them  who  were  loft."  *'  He  came,  not  to  call  the  righ- 
teous, but  finners  to  repentance,"  fee  fome  dedudions  from  the  fyllem  of 
revelation,  p.  18.  and  what  then  ?  The  inference  defigned  is,  '*  that  all 
that  our  Saviour  and  his  apoftles  reprefent  as  loft,  and  all  the  impenitent 
lliall  be  fayed.'*  Never  worfe  logic  and  divinity.  Our  Saviour  has  taught 
us  the  way  in  which  only  he  will  fave  them  who  were  loft.  '*  He  that  be- 
lievetJi  ftiall  be  faved,  but  he  that  believeth  not  ftiall  be  damned."  He 
not  only  calls  finners  to  repentance,  but  inforces  the  duty  with  certain 
perdition  to  the  impenitent.  '*  Except  ye  repent,  ye  Ihall  all  likewife 
perifh."  Now  will  he  in  the  day  of  judgment,  or  in  any  future  period, 
gainfay  this  dodrine,  which  he  taught  on  earth  ?  and  fay  to  the  finally 
impenitent  and  unbelieving,  **  ye  ftiall  not  perifti  and  be  damned,  but 
ihall  be  faved  ?  Will  any  but  a  thoro'  placed  infidel  affirm  it  ?  and  yet 
if  he  doth  not  fo  gainfay  it,  they  are  forever  loft,  and  cannot  be  fayed; 
and  the  defigned  inference  is  deftroyed. 


X     128     ) 

faved :"  from  his  great  and  ardent  labours,  ^'  if  by  any  means 

he  might  fave  fome  of  them/'  Rom.  1 1.  14.  i  Cor.  9.  22.  and 
from  his  exprefs  declaration,  that  the  difobedient  to  the  gofpel 
fhould  ''be  punifhed  with  eyerlaitingdeftrudion/'  2  Thef.  i* 
8,9.     Moreover,  there  is  one  article  of  faith,  in  which  the 
jcwifli  and  chriftian  church  were  united ;  which  is  decifivcviz. 
that  no  one  can  ever  be  faved  but  in  compliance  v/ith  the  terms 
of  hfe,  appointed  of  God  to  men*  in  this  ilate.     This  fecms 
evident,  in  the  queftion  refpe6i;ing  circum.ciiion  agitated  by 
the  apoftles  and  primitive  church  at  Jerufalem^  as  recorded  in 
the  1 5th  chap,  of  A6ts.    The  judaizing  teachers  and  chriflians 
maintained,  the  abfolute  neceffity  of  circumcifion  tofalvation. 
They  taught  ^*  except  ye  be  circum.cifed  after  the  manner  of 
Mofes,  ye  cannot  be  faved,"  ver.  1.    The  fimple  quellion  in 
difpute  was,  whether  circumcifion  and  afubmifTion  to  the  ritual 
of  the  lav/  of  Mofes,was  aneifential  term  of  falvation  under  the 
gofpel,  or  not.    This  fully  implies,  their  unanimous  agreem.ent 
in  this  principle,  viz.  '^  That  the  terms  of  falvation  appointed 
of  God  to  men  in  this  v/orld,   mufl:  of  necefTity  be  complied 
with  ;  and  that  no  one  under  advantage  for  it^  could  ever  be 
faved  without  it.    For  if  no  terms  were  efiential  and  necefiTary 
to  falvation,  or  if  all  men  m^ight  be  faved  in  the  future  world 
without  complying  with  any  terms  in  this  ;  the  queilion  whe^ 
ther  circumcifion  was  neceilary,  and  they  could  not  be  faved 
without  it ;  was  idle,  futile^,  and  very  ablurd.     Surely  it  is  in- 
credible, that  the  chrifiian  church,  with  the  infpired  apoftles 
at  their  head,  accom.panled  v/ith  the  fuperintending  infiuences 
of  the  Holy  Ghoil,  ihould  be  concerned,  in  the  decifjon  of  a 
quellion  which  in  reality  had  no  foundation  for  it.    The  fup- 
pofition  carries  the  higheft  rePiecftion  of  difnonour  in  it.    The 
conclufion  therefore,  forces  itfelf  upon  us  **  that  it  was  the  u- 
nited  f  lith  of  the  jewifn  and  chriftian  church,  and  their  infj^ired 
teachers,  that  of  neceiTity  wemuft  comply  with  the  appointed 
terms  of  life  in  diis  world,  or  never  fee  and  enjoy  the  falvation 
of  God."     The  confequence  is  clear,  the  final  negk6lors  of 
falvation  cannot  be  faved,  but  mufl  be  muferable  throughout 
tlieir  exiftence.    And  what  need  we  more  ?  we  have  the  faith 
once  delivered  to,  and  adtually  embraced  by  the  faints  of  God : 
^tl>^  fiiihpfthc  apoftolic  churchy  built  upon  the  apoftles  and 

prophetS;, 


(  .^^9    ) 

|5ropf\ets,  JefiisChrift  the  chief  corner  flone  ;  which  we  are  told 

is  the  pillar  and  ground  of  truth.  We  know  no  other  rule  of 
faith  J  here  we  are  fafe^  and  no  where  elfe*  I  fubjoih  but  one 
remark  :  All  the  arguments  of  oUr  opponents  from  fcripture, 
mull  be  from  miftake  and  mifconllruttion  of  the  facred  texts  : 
for  the  infpired  penmen^  and  particularly  Paul,  never  believed 
their  dodtrine,  but  the  contrary  :  which  he  and  they  taught, 
and  the  church  of  God  received  from  them.  They  never 
taitghti  that  all  the  unbelieving  and  difobedient  of  this  world 
Ihould  be  faved  in  that  which  is  future^  **  by  bowing  to  the 
authority  of  God/'  becaufe  it  is  contrary  to  their  Unanimous 
faithj  as  hath  now  been  evinced.  They  never  taught  but  one 
docVrine  of  ialvation  as  heretofore  iliuftrated  ;  and  but  one  way 
tb  obtain  itj  by  a  cordial  compliance  with  the  gofpel  terms  of 
life  in  this  ftate  and  world  :  by  which,  as  the  rule  of  judgment^ 
the  ftates  of  men  will  be  deciflvely  d,nci  finally  determined,  in 
the  day  of  judgmeritrl 

This  brings  us  to  the  ^th  arid  kft:  propofitiOri,  viz.  td  fliew 
that  the  do6lrine  of  the  ]aft,  the  eternal  judgment  fet  forth  in 
the  Word  of  God^  and  particularly  by  our  Saviour  and  his  apo- 
ftles,  is  decifive  of  this  coritroverfy  ;  that  the  fentence  and  pu- 
nifnmerit  of  the  wicked  will  be  eternaL 

Is  not  the  day  of  judgment  purpofely  dppointed^  to  adjuft 
and  fettle  the  alUimportant  affairs  of  God's  moral  kingdom, 
for  eternity?  If  fo,  the  decifiori  will  be  final,  and  the  contro- 
verfy  is  at  an  end.  The  decifions  of  that  day  as  final  and  for 
eternity,  or  as  temporary,  makes  a  rnoft  effential  difference  in 
the  fyfiem  of  revelation,-  and  in  the  pradkical  influence  of  the 

S  do6trine 

J  Frdm  this  principle^  and  many  oth^r  waySi  it  Is  evident,  the  jewifh 
^nd  chriilian  chureh  did  not  believe  in  two  manners  of  falvation  ;  one  for 
theele^  and  fandlified  in  the  refurreftion  and  day  of  judgment  ;  the  other 
for  the  unfanftified  non-eledl,  afterwards.  It  is  direilly  oppofite  to  thi^ 
article  of  their  faith,  and  the  Current  of  fcripture.  Nor  did  they  believe: 
in  their  pritch-work  dodtrine  of  a  world  to  come  and  next  ftate,  not  eternal, 
confifling  of  ages  of  ages  taken  off  from  eternity  and  the  adminrftration  of 
God  when  all  in  all  j  and  fomehow  tacked  on  to  time,  after  ''  tiftie  (hall  bd 
no  more,"  in  which  the  Saviour,  when  he  hath  long  before  executed  his 
work  as  a  judge,  fhall  compleat  his  work  as  a  Saviour.  Thefe  enthufiaftic 
dreams,  of  vifionary,  theoretic  dreamers,  have  ftarted  forth  into  the  world 
Jong  enough  fince  the  days  of  infpiration,  and  appear  as  much  anknowrt 
and  difregarded  by  the  church  of  God,  in  the  days  of  infpiration,  as  ih4 
mid  reveries  of  the  EleiSt  Lady  in  the  north  of  ws* 


,  V       U^      )       . 

cio(Elnne  upon  mankincl ;  and  therefore  highly  merits  attentiorlo 
That  there  will  be  fuch  a  final  fettlement,  in  which  the  king- 
doiii  of  God  will  fhine  forth  in  eternal  perfe6tion  and  glory  ; 
feems  a  clear  didate  of  reafon  and  fcripture.  And  when  to  be 
effe61:ed,  if  not  in  the  great  day  of  univerfal  judgment  ?  They 
admit  there  will  be  fuch  a  fettlement,  but  fay  not  at  that  period. 
For  '^  there  will  be  a  great  deal  to  be  done  after  the  fecond 
coming  of  Chrift/'  &c.  If  lb,  it  feems,  the  fettlement  of  this 
great  kingdom  our  Lord  will  then  make^  will  be  partial  and 
im.perfed  :  he  finiHies  the  difpenfation  of  his  kingdomi  before 
he  hath  compleated  his  faving  work  :  and  he  executes  his  of- 
fice of  judsjc,  before  he  has  ftnifhed  his  work  as  a  Saviour  ;  and 
before  matters  are  prepared  for  a  final  fentence  anddecifion  of 
the  dates  of  muititudesj  who  are  to  be  judged  by  him.  How 
irrational,  unfcriptural  and  difhonprary  is  all  this  ?  The  abfur- 
dity  of  that  tenet  is  fo  glaring,  at  firft  viev/j  that  a  few  hints 
will  be  fufficient  to  evince  and  fix  the  true  dodrine* 

When  It  is  confidered— the  tenor  of  revelation  teacheth, 
this  ilate  of  mankind  is  intrcdudtory  to  one  that  is  eternal  :  — 
this,  a  ftace  of  dlfcipiine  ;  that,  of  retribution  j  that  the  day  of 
judgment  is  certainly  appointed- to  decide  and  fettle  theftates 
of  all  miCn,  good  and  bad,  for  the  world  to  come  :  that  then  in 
fact,  the  righteous  v/ill  be  adjudged  ''  to  life  eternal"  and  the 
wicked  ''  to  everl ailing  punjlliment^'*  and  the  belief  of  that 
decifion  as  final  and  unalterable  to  them,  is  the  grand  fupport 
of  the  faith,  hope,  conftancy  and  fidelity  of  the  godly  in  all 
ages  ;  and  that  the  hopes  and  fears  of  all  mxn  are  every  where 
temiina':ed  in  the  decifions  of  that  day  and  no  other—"  by  thy 
words  thou  ilialt  be  jullified,  or  by  thy  words  diou  flialt  be 
condemned,"  "  the  word  that  I  have,  fpoken,  the  fame  (hall 
judge  him  in  the  latl  day,"  is  the  do6trine  of  Chrift.  Paul 
prays  for  his  friend  and  benefadtor  Cnefiphorus,  ''  that  he 
might  find  mercy  of  the  Lord  in  that  day  :"  and  Jude  teaches 
us^'  to  keep  ourielves  in  the  love  of  God,"  in  that  v/ay  "look- 
ing for  the  rnercy  of  our  Lord  Jefus  Chrift  unto  eternal  life/* 
But  not  a  fingle  inftruclion  in  the  book  of*  God,  to  look  for 
mercy  after  the  decifion  of  that  day.  Who  that  views  the  con- 
curring evidence  and  force  of  all  this,  can  doubt,  the  decifion 
of  that  day  will  be  final  ?     Again,  the  grand  defcriptions  of 

the 


,    (     131     )      . 

the  day  of  judgment,  with  the  infinitely  important  tranfa(5tions 
and  defignsof  it,  clearly  indicate  it,  final.  When  all  nations 
and  the  whole  moral  woild  fhall  be  afiembled  before  Chrift-— 
fnall  render  their  account  at  his  bar — the  chara6ter  and  iTates 
of  all  be  fixed  by  him  :  fentence  and  execution  (hall  pafs  upon 
all  univerfally,  both  the  righteous  and  wicked  ;— What  more 
can  be  requifite,  to  a  compieat,  final  fettlement,  of  theftates  of 
ail  m.en,  and  the  whole  moral  world  ?  And  what  can  be  the 
meaning  of  this  inconceiveably  grand  afiemblage  of  the  whole 
moral  world,  and  proccfs  of  the  eternal  Judge,  if  it  be  not  final 
and  for  eternity  ?  Further,  the  heavens  will  reveal  Chrift  in 
that  day,  for  the  reftitution  &  regulation  of  ^^  all  things  fpoken 
of  by  all  the  prophets, "||  which  remain  to  be  regulated.  And 
when  he  hath  finilhed  his  v/ork,  adjufted  &  regulated  all  things 
fpoken  of  in  revelation,  there  can  be  no  more  to  be  done,  ac- 
cording to  fcripture  :  it  is  final  and  for  eternity.  Again,  Chrift 
will  then  come  in  his  glory,  and  in  the  glory  of  the  Father  and 
of  the  holy  angels  of  fet  purpofe,  to  raife  the  dead,  judge  the 
world,  fettle  the  kingdom  of  God,  and  to  be  glorified  as  Savi- 
our and  Judge,  in  a  manner  as  never  before  or  afterwards.  We 
furely  conclude,  he  will  then  execute  fuch  an  all-important 
work,  as  never  was  before  and  never  will  be  repeated  :  that  the 
ilates  of  all  that  are  judged,  will  be  finally  fixed  ;  and  die  king- 
dom of  God  will  be  fettled  finally  and  in  higheft  perfedion  and 
glory  ;  to  be  adequate  and  anfwerable  to  fuch  an  appearance 
and  defign.  Can  a  partial,  imperfect  fettlement  be  adequate 
and  anfwerable  to  fuch  -,an  infinitely  magnificent  appearance, 
and  to  a  defign  correfponding  to,  and  worthy  of  it  ?  Doth  the 
fpirit  of  infpiration  arrefl  the  attention  of  the  church  and  world 
of  mankind,  to  look  for  no  more,  than  fuch  a  work,  at  his 
coming  ?  Will  faints  and  angels  behold  no  more  than  this  par- 
tial, temporary  work,  in  the  finifning  of  his  kingdom,  in  that 
great  day,  for  which  to  glorify  the  adorable  Immanuel  ?  Who 
can  believe  it  ?  It  is  alio  to  be  noted,  it  is  the  day  of  the  pub- 
lic manifeftations  of  the  fons  of  God  rn  their  glory,  as  never 
before  or  afterwards ;  and  the  day  of  vengeance  of  our  God  a- 
gainft  his  enemies  :  the  great  day  to  magnify  his  word  and 
iiluftrate  the  promifes  and  threatnings  of  it  in  the  cleareft  an(J 

ftrongeft 
tl  Ads  31.  i^'u 


(     ^32    ) 

ftrongeft  light :  to  reveal  and  manifcft  his  righteoufnefs  ;  to 
vindicate  his  authority  and  government,  and  to  difplay  the 
glory  of  his  moral  character  and  governrnent,  in  the  open  view 
of  the  univerfe,  This  done,  what  more  can  be  needful  ?  Yea^, 
what  more  can  be  done,  to  fettle  the  all-important  affairs  of  his 
kingdom  in  the  highcil  perfeftion  conceivable,  for  eternity  f 
and  we  |*epeat  the  queftipn.  When  v/ill  it  be  effeded,  if  not  in 
that  great  day  ?  Infpiratiop  gives  us  a  prophetic  view  of  the 
grand  fcenes  of  providence^  to  take  place  to  the  end  of  the 
world,  and  of  the  unutterably  grand  fettlement  of  the  kingdom 
pf  God  and  the  flates  of  the  moral  world  in  the  day  of  judg- 
ment :  but  if  this^  be  not  final  -,  it  gives  us  no  intimation  of 
tht  time  and  manner  in  wkich  the  final  fettlement  for  eternity, 
^y  far  th^  m^oft  important  of  all,  is  to  be  made,  This  fureiy 
is  a  miofl  dark  and  incredible  affair,  It  is  admitted,  the  iliates 
of  the  righteous  will  be  then  fixed  for  eternity  \  and  why  not 
of  the  wicked,  likewife  ?  v/hen  there  is  one  judge,  one  day  ap-^ 
pointed,  and  one  and  the  fame  rule,  for  both,  Add  to  this^ 
the  fcripture  no  vv'here  teach,  that  he  will  ever  fettle  the  (late 
qf  the  finaUy  difobedient  in  a  retribution  of  mercy  ;  noi*  any 
rule  given  whereby  they  eyer  can  be  adjudgedj,  to  eternal  life  i 
but  in  every  account  of  it  by  our  Saviour  and  all  the  apoftles^, 
particul?,riy  Paul  ^nd  John,  it  will  be  fettled  in  a  difpenfation 
of  flrid,  retributive  jullice  and  vindiftive  wrath,  Our  Lord 
will  %  to  the  wicked,  '^  depart  ye  curfed,"  and  ''  thefe  fhall 
go  av/ay  into  everlafting  puniiliment,'*  as  he  teachethus,  25th 
Mat.  St.  Paul  exhibits  the  ground  and  whole  procefs  of  the 
day  of  judgmjent  againfl  the  difobedient,  upon  the  footing  of 
WnCt,  impartial,  retributive  juflice,  ^^  Seeing  it  is  a  righteous 
thing  with  God  to  recornpenfe  tribulation  to  them  that  trouble 
you  ;  and  to  you  who  are  troubled,  reft  with  us."  Here  is  the 
righteous  ground  of  it.  He  proceeds  to  defcribe  the  manner 
of  his  comings  correfponding  with  the  defign  of  it,  in  the 
ftrongeft  language  of  vindictive  wrath  '^  when  the  Lord  Jefus, 
ftiail  be  revealed  from  heaven,  in  flaming  fire,"  this  is  the  man- 
ner of  his  appearance,  ^^  taking  vengeance  on  them  that  know 
not  God,  and  that  obey  not  the  gofpel  of  our  Lord  Jefus. 
Chrifti  who  fhall  be  punifhcd  witheverlafting  dcftrudion  from^ 
the  prefence  of  the  Lord,  and  from  the  glory  of  his  power,"§ 

'  this 
§  2  Thef.  I.  ^,  to  the  loth* 


this  is  the  work  he  will  execute.  St.  John  teaches,  after  the 
judgment  *'  whofoever  were  not  found  written  in  the  book  of 
life,  were  caft  into  the  lake  of  fire,"  Rev.  20.  15.  Now,  we 
read  of  no  mercy  for  them,  no  reverfal  of  this  judgment,  no 
other  decifion  of  their  ftates  for  eternity  :  and  it  being  fo  writ- 
ten and  left,  plainly  iliews  it  final,  and  for  eternity. 

Moreover,  every  general  defcription  of  the  future  judgment 
with  its  refult  and  confequences,  exhibit  it,  as  a  final  fettlement 
of  the  ftates  of  all,  good  and  bad.  The  prophet  Malachi  re- 
prefents  it, ''  the  day  of  God's  mjaking  up  his  jewels"  for  ever- 
lafting  glory  :  when  there  will  be  a  perfedl,  final  divifion  made 
"  between  the  righteous  and  the  wicked,"  ^^  him  that  ferveth 
God,  and  him  that  ferveth  him  not."||  And  what  is  the  con- 
fequence  ?  '*  all  the  wicked  ihall  be  burnt  up,  as  an  oven."j: 
Is  not  this  final  to  them  ?  John  the  Baptift  aiTures  us  '^  Chrift 
will  thoro'ly  purge  his  floor,  gather  the  wheat  into  his  garner, 
and  burn  up  the  chaff  with  unquenchable  fire  ?  Can  any  figure 
more  ilrongly  rcprefent,  a  final  fettlement  ?  Is  not  the  divifion 
perfe6t,  between  the  righteous  and  the  wicked,  intended  by 
the  wheat  and  chafi^  ?  and  is  not  the  wqrk  as  finifhed  for  the 
chaff,  the  wicked,  when  *'  burnt  up  with  unquenchable  fire"  as 
for  the  righteous  ?  we  have  feen  that  our  Saviour  in  a  variety  of 
parables  teacheth  us,  that  at  the  end  of  the  world,  *^  he  will 
come  and  fettle  the  great  affairs  of  his  kingdom,  by  making  a 
perfe6t  feparation  between  his  fubjefts  according  to  charader, 
^*  between  good  and  bad,  the  juft  and  un]uft,"  accompanied 
with  a  full  retribution,  and  clofed  with  everlafling  fentences  on 
the  righteous  and  on  the  wicked.  If  this  doth  not  clearly  and 
ftrongly  evince  it  a  final  fettlement  of  their  ftates  for  eternity, 
what  words,  what  defcription  can  do  it  ?  One  thing  more 
merits  attention,  the  peculiar  epithets  and  emphafls  put  upon 
the  future  judgm.ent,  indicates  it  final.  It  is  frequently  ftiled 
^'  the  laft  day  i''\  and  the  grand  works  appropriated  to  it  are, 
the  univerfal  refurreclion,  and  univerfal  judgment  and  decifion 
of  the  ftates  of  the  whole  moral  world.'  Now  as  there  will  be 
no  refurre6liori  of  the  dead,  after  that  period,  there  is  the  fame 
reafon  to  conclude,  there  will  be  no  more  judgment ;  and  that 
no  one  will  be  adjudged  to  eternal  life,  after  that  day.    It  is 

repeatedly 
il  Ma], 3,17, 48.  X  ch.4.v.i.  f  Joh.  6.39,40,44,45,  &  ch,i  1.24.  &ch. 12.48, 


(     134     ) 

repeatedly  defcribed  as  *^  that  day"  by  way  of  emphafis,  to 
denote  it  the  rnoft  important  day  that  ever  will  be.  But  if  the 
moral  kingdom  of  God,  and  the  ftates  of  all  men,  will  not  be 
finally  fettled  for  ecernicy  at  that  period,  whence  chis  emphafis  ? 
where  is  the  propriety  of  it  ?  It  is  deibribcd,  as  "  the  eternal 
judgment :"  thus  it  was  taught  by  the  apofties,  and  fo  it  was 
received  by  the  chriilian  church  and  as  a  *^  firlt  principle  of  the 
chiiitian  faith  :"  ''  Tnerefore  leaving  xht  firft  principles  of  the 
doitrine  of  Chrifl,"  &c.  '^  ot\he  refurredion  of  the  dead,  and 
of  erernal  judgment,"  Heb,  6,  i,a.  but  why  was  it  fo  taught 
and  fo  received,  if  d;ie  decifion  and  fenten-ces  of  that  day,  be 
not  final  and  for  eternity  ?  Is  it  not  a  glaring  contradidion,  to 
fay,  there  will  be  a  judgment  after  '^  the  lail '  •  and  that  which 
is  "  eternal  ?"  Way  fhould  not  this  convince  and  fatisfy  every 
one,  fince  all  the  defcriptions  of  the  future  judgment  uniformly 
and  dccifively  fpeak  the  fame  dodrine  ;  and  there  is  no  intima- 
tion in  revchcion  of  a  judgment,  alteration,  or  another  decifi- 
on, arter  that  great  day  of  the  Lord.  Still  dreaming  theorifts 
would  fancy  another  day,  and  fettlement :  but  they  are  preclu- 
ded by  tlie  teftimony  of  God.  '*  For  theFathei  judgeth  no  man, 
but  hath  committed  all  judgment  unto  the  Son/*  Joh,  5.  22. 
"  The  Son  will  execute  the  orfice  of  judge,  the  power  of  judg- 
ment, and  finilh  the  work  of  judgment,  in  the  ^'  lafi  day ;''  and 
then  give  up  the  kingdom  and  commiffion  of  Judge  unto  the 
Father,  and  "  God  will  be  all  in  all,"  in  adminiftration  thro' 
out  eternity.  An  impartial  mind  may  fee  this  clearly  taught 
I  Cor.  15.  24,  to  29.  We  have  before  tranfcribed  the  para^ 
graph  at  large  and  obferved,  that  "  the  coming  ofChrift,"  "the 
refurredion,''  "the  end,"  "  the  putting  down  all  enemie?,  and 
fubdual  of  all  things  unto  him,"  "the  delivering  up  the  king- 
dom," *^the  Son  himfelf  fubjed,"  and  "  God  all  in  all,"  are 
all  let  forth,  as  coeval,  cotemporary  events  to  take  place  toge- 
ther in  the  grand  period  of  the  latl  day  :  and  doth  clearly  e- 
vince  the  all-important  fettlement  then  made  ;  final,  and  for 
eternity.  How  can  it  be  otherwife,  when  the  difpenfation  of 
Chriil's  kingdom  is  at  an  end  ?  and  there  is  neither  judge— 
tribunal— nor  day  appointed,  for  any  after  audit  and  judg- 
ment ?  the  fpirit  of  infpiration  hath  conneded  thefe  grand 
events  together^  nor  can  they  be  fevered  ^nd,  difconneded, 

without 


(     135     )   _ 

Without  unfcriptural  prefumption  and  violence.  Upon  tha 
whole,  we  find  not  a  fyllable  in  fcriptiire  upon  this  fubied,  a-* 
gainft  it  :  but  from  all  the  defcriptions  given  of  it,  we  have  e- 
very  reafon  to  confide  in  it,  as  an  undoubted  truth,  "  that  the 
day  of  judgment  is  purpofely  appointed  to  adjuft  and  fettle  the 
all-important  affairs  of  the  kingdom  of  God  and  of  Chrifi;,  and 
the  dates  of  all  mankind,  for  eternity  j  and  v/as  accordingly- 
taught  and  believed  by  the  apoftles  and  primitive  church,  to  be 
"^^  the  eternal  judgment,"  and  as  fuch  received  as  *^afir(l  prin- 
ciple" of  the  chriftian  faith.  The  conclufion  is  irrefiftabie — 
the  fentence  both  upon  the  righteous  and  wicked  to  comport 
with  this  grand  defign,  mufl  be  ''eternal."  That  day  is  de- 
figned  to  reveal  and  manifeft  the  righteous  judgment  of  God, 
in  a  retributive  juftice  and  puniiliment  to  the  wicked,  accord- 
ing to  the  demerit  of  their  fins,  which  is  eternal  death.*  The 
fentence  and  punifhment  awarded  in  that  day,  will  perfedly 
agree  with  all  the  imported,  figurative  and  literal  defcriptions 
of  it  throughout  revelation  ;  which  we  have  fhewn,  uniformly 
teach  it  without  end,  and  eternaL  In  that  day,  there  will  be 
an  open,  vifible  and  lading  feparation  made,  between  the  righ- 
teous and  the  wicked  :  and  to  anfwer  to  the  enfamples  of  it,  it 
willbe '' everlafling."  The  gofpel  conftitution,  promifes, 
threatnings  and  rule  of  judgment  are  all  unchangeable,  and  will 
abide  forever.  Therefore  iht  fentence  of  condemnation  in  that 
day,  mufl  be  eternal ;  it  being  impofTible  they  can  ever  be  de- 
clared jufl,  by  the  fame  conftitution  &rule  of  judgmient,  which 
condemns  them.  The  ground  of  the  future  fentence,  things 
done  in  the  body  in  this  life,  is  unalterable  and  unchangeable  : 
of  courfe,  a  righteous  fentence  upon  it,  muft  be  irreverfible  and 
eternal  :  inafmuch  as  the  ground  and  rule  upon  which  it  is 

palTed,  will  remain  everlastingly  the  fame. A  punifhment^ 

to  anfwer  the  grand  purpofe  of  a  full,  everlafting  vindication 
of  the  charadler,  authority  and  government  of  God,  and  to  fet- 
tle his  kingdom  in  eternal  peace,  fecurity,  dignity  and  glory;  " 

,  we  have  before  fhewn,  muft  be  eternal.  In  a  perfed  agree- 
ment with  thefe  evident  pofitions,  our  Lord  affures  us,  the  pu- 
nifhment to  which  he  will;  fentence  the  wicked  in  that  day,  and 

/  intowhichtheyfhaii  go  away,  is  "everlafting."  "  Then  fhall 

he 

•  Rom.  6,  laft  vero 


(     ^3^     )  , 

he  fay  unto  them  on  the  lefr  hand,  depart  from  me,  ye  etirfed^ 
into  everlafting  fire,  prepared  for  the  devil  and  his  angels." 
''And  thefe  fhall  go  away  into  ever]  ailing  punilhment :  but  thd 
righteous  into  life  eternal. ";{:  Gan  ahy  one  doubt,  the  word 
''everlaftins^*'  in  this  fentence  is  to  be  underftood  in  the  ilrid" 
fenfe  ?  Let  it  be  confidered,  when  our  Lord  is  revealed  in  his 
immenfe  majefty  and  glory  on  the  throne  of  judgment^  no  one 
doubts>  he  will  fully  f^pport  the  dignity  and  glory  of  his  cha- 
ra6ler,  as  judge.  From  which  we  infer,  '*  the  words  in  this 
fentence  are  m.oft  clear,  unambiguous  and  decifive."  Fol*  it  is 
inconfiflient  with  all  propriety,  decorum  and  dignity  in  a  judge^- 
to  announce  a  capital  fentence  in  any  other  wordsj  but  what 
are  familiar  and  of  a  determinate  meaning.  The  fame  word, 
therefore,  in  the  fame  fentence,  muft  have  determinately  the 
fame  ftni^Q  and  meaning.  This  word  ^^everlafting"  as  defcrip- 
tive  of  the  punifhment  of  the  wicked^  and  of  the  devil  and  his 
angels,  mull  have  the  fame  meaning  to  both.  This  fame  word^ 
in  the  fame  fentence,  contrafling  the  duration  of  the  punifhment 
of  the  wicked,  with  the  life  and  happinefs  of  the  righteous,mufl:' 
decifively  point  out  the  fame  duration  to  both.  To  fuppofe, 
our  Lord  means  to  point  out  a  temporary  punifhment  to  the 
wicked,  and  an  everiafting  happinefs  to  the  righteous,  by  one 
and  the  fam,e  word*  in  the  famic  fentence,  is  to  fuppofe  him  to 
ufe  it  with  fuch  amazing  ambiguity^  impropriety  and  indeco- 
rum, as  no  earthly  judge  would  be  guilty  of,  in  a  capital  fen- 
tence. Far  be  fuch  an  imputation  from  the  Judge  of  all  worlds. 
This  fentence  was  given  by  our  Lord,  and  is  written  to  afiiire 
the  world  how  he  will  fettle  the  flates  of  all  men,  good  and  bad 
in  the  day  of  judgmient,  for  eternity.  And  we  have  jufb  the 
fame  afiurance  in  it,  that  the  punifhment  of  the  wicked  wnll  be 
flridlly '^everiafting"  as  we  have  of  the  life  and  happinefs  of  the 
righteous.  Again,  upon  this  ground  of  conftru6tion,  punifh- 
ment is  to  be  underftood,  in  the  ftrid:  fenfe  of*'  retributive 
juftice,"  and  the  word  "eternal"  muft  be  taken  in  that  fenfe  in 
which  it  would  be  moft  eafily  and  naturally  underftood  by  the 
Jews  and  difciples.  And  by  the  ufe  and  repetition  of  this  term 
of  duration,  our  Lord  defigns  decifively,  to  determine  the  du- 
ration 
t  Mat.  25.  41  and  46.  *  Thofe  who  know  the  original,  know  th^ 
fame  adjcdivc  is  ufed  in  each  part  of  the  defcriptiona 


(     137     )    ^     , 

ration  of  this  punlfhment,  which  is  by  far  the  greatefl  terror  of 
it,  as  furely  and  fully  as  that  of  the  happinefs  of  the  righteous. 
It  is  a  punifhment  in  the  future,  invifible  flare,  and  this  word 
that  defcribes  the  duration  of  it,  muil  naturally  be  underflood 
in  that  fenfc  in  which  it  is  ufed,  to  defcribe  the  things  of  the 
future  and  invifible  world;  which  is  "the  never  ending  fenfe  */' 
^'^the  things  which  are  {cQn  are  temporary,  but  the  things  which 
are  not  fecn  are  eternal /'J  We  muft  doubtlefs  underiland  it, 
according  to  the  invariable  ufe  of  it  (i.e.)  to  be  as  lafting  as  the 
nature  and  conftitution  of  the  things,  to  which  it  is  applied  : 
being  here  applied  to  beings  by  nature  and  conftitution  immor« 
tal,  in  an  eternal  ftate  ;  the  fentence  to  the  righteous  and  to  the 
v/icked  muft  be  ftridly,  eternaL  The  difciples  would  natu- 
rally, yea  neceffarily  underftand  it,  in  the  fenfe  taught  by  the 
prophets,  commonly  believed  by  the  Jews,  in  which  they  had 
been  educated,  and  which  had  been  repeatedly  confirmed  by 
our  Lord,  which  is  ftrictly  eternaL  And  our  Saviour  doubtlcls 
defigned  itin  this  fenfe,  in  v;hich  they  would  naturally  receive 
it ;  to  fuppore  otherwife,  would  be  a  direct  impeachment  of  his 
integrity  as  a  teacher,  and  to  diftionour  him  as  a  judge.  More- 
over, he  hath  defignedly  and  decifively  fixed  the  duration  of 
the  future  punifhrnent,  by  way  of  connexion  and  contraft  :  it 
v/ill  be  as  lafting,  as  "  the  fire,''  "the  everlafting  one  prepared 
for  the  devil  and  his  angels,''  with  which  it  is  connedled  ;  and 
as  lafting,  as  "  the  eternal  life  of  the  righteous,"  with  v/hich  it 
is  contrafted.  For  v/hy  is  this  word  ufed  ?  why,  in  this  connxi- 
on,  and  with  fuch  repetition,  but  to  fix  the  duration  of  it  ?  and 
hov/  is  it  polTible  to  be  more  clearly  and  ftrongly  fixed,  in  fo 
few  words  ?  This  muft  be  deciiive  and  determine  the  contro- 
verfy.  Criticifrn  upon  a  word  in  fuch  a  cafe,  avails  nothing. 
When  the  nature,  the  grand  defign,  the  conftitution  and  rule 
of  judgment,  the  grounds  of  the  fentence,  and  the  ends  of  this 
infinitely  important  tranfa6lion  in  the  laft^  day,  arc  all  confider- 
ed,  with  the  decifive  language  and  manner  of  the  fentence,  by 
connexion  and  contraft,  it  is  impofTible  the  apoftles  could  un- 
derftand the  punifhment  of  a  limited  period  s  which,  it  is  pro-^ 
bable  they  had  never  heard  of.  The  word  "eternal,"  placed  in 
fuch  variety  of  ftrong  connexions^  is  as  determinately  fixed,  as 

T  is 

%  2  Cor.  4.  18. 


is  perhaps  poirible  tor  a  word  to  be  :  and  this  lentence  fo  clear^ 
unambiguous  and  decifive  (than  which  perhaps  no  capital  fen- 
rence  was  ever  more  fo)  will  do  honour  to  the  eternal  Judge. 
It  precludes  all  cavil  and  criticifm,and  mocks  it  with  defiance. 
Indeed^  there  is  fomething  extremely  indelicate,  incongruous 
and  abfurd,  in  criticiling  the  words  of  a  capital  fentence,  to  fet 
afide  the  fpirit  and  energy  of  it*  Becaufe,  from  the  nature  of 
the  thing,  they  are  always  Rippofed  to  be  the  moft  plain,  clear 
and  determinate.  Suppofe  one  of  the  carpers  of  this  world, 
fhould  criticife  the  word  '^death"  in  a  capital  fentence  pro- 
nounced upon  a  murderer  :  he  addreffes  the  criminal,  with  the 
great  mercy  of  the  government  which  forbid  the  execution  : 
tells  him,  fuch  violent  execution  ihocks  humanitv  with  its  hor- 
rcr,  and  our  reaion  with  its  incredibility,  ^'  it  exceeds  belief:'* 
and  to  focth  his  fears,  adds.  You  muft  note  the  word  **dcath" 
is  ambiguous,  and  certainly  ufed  in  a  variety  of  different  con-= 
itru6lions  in  fcripture,  and  in  common  language ;  and  there- 
fore is  doubtful,  as  connected  in  the  fentence  palled  upon  you  : 
fometim.es  it  m^eans  natural  death,  fometimes  th6^  feldom,  a 
violent  death,  at  other  times  moral  death,  fome  times  neither 
of  thefe,  but  only  the  fear  and  danger  of  death  :  ^'  in  deaths 
oft"  fays  Paul  :  not  that  he  often  died,  but  was  oft  in  fear  and 
danger  of  it  :  fo  the  fentence  may  put  you  in  fear  and  danger, 
and  not  be  literally  executed  :  or,  it  may  mean  death  in  law, 
that  you  fhall  be  an  outlawry  and  fuffer  lofs  and  damage  by  it  j 
and  this  may  in  part  be  the  meaning  of  it.  But  there  is  ano- 
ther, a  modern  fenfe,  which  (altho'  unknown  in  fcripture  and 
to  all  the  conftituticiis  of  the  world)  is  yet  the  true  fenfe,  viz. 
"  that  the  murderer,  the  wickednefs  itfelf,  and  what  of  the  evil 
Ipirit  blending  with  you  iniligated  to  it,  fhall  literally  be  hang- 
ed y  but  you  perfonally,  foul  and  body,  fhall  flip  through  th^ 
rope,  and  ihail  be  compieatiy  faved  alive."  Would  not  every 
man  of  common  fenfe,  reprobate  fuch  an  unnatural,  barbarous 
kind  of  criticifm,  as  a  Ihocking,  abufive  impofition  on  the  pri- 
foner,  and  the  higheft  indignity  offered  to  the  judge  ?  And  is 
not  the  impoiition  upon  perifhing  immortals, and  the  indignity 
offered  to  the  fupreme  and  eternal  Judge  in  the  fubjedl  before 
us,  beyond  all  conception  greater,  and  moredeteftible  ?  Verily, 
it  appears  fo  horribly  impious,  to  attempt  to  criticife  away  the 

terrors 


(     "^39     ) 
terrors  of  the  laft,  the  eternal  judgment,  and  of  that  declfive 
fentence,  the  moil  tremendous  that  ever  was  or-will  be  pro=. 
nounced  in   the  univerfc;,  as  well  may  make  one's  heart  and 
ilefh  to  tremble. 

We  have  now  exhibited  the  proofs  propofed,  and  truft  it  is 
made  decifively  clear  and  evident  under  each  propofition,  and 
particularly  the  laft ;  that  the  future  puniihment  of  the  wicked, 
as  literally  defcribed  in  the  text,  will  be  ftridtly  for  ever  and 
ever — perpetual,  and  without  end.  If  the  future  judgment  be 
final,  the  fentence  is  irreverfible,  and  it  is  impoffible  the  con- 
demned in  that  day  fhould  ever  be  faved.  And  it  behoves  us, 
to  realize  the  certainty,  the  great  practical  defign,  and  eternal 
importance  of  the  doctrine,  that  hath  been  illuftrated.  How 
loudly  doth  it  admqnifh  the  world  of  mankind,  to  {land  in  awe 
and  fm  not  ?  what  more  forcible  argument  to  repentance  can 
be  adduced,  than  that  of  the  future  judgment,  with  its,  eternal 
confeq\ienxes,  as  addreifed  by  Paul  to  governor  Felix;^  and  the 
reft  of  his  illuftrious  audience  ?  well  may  fmners  on  tik  brink 
of  thiseverlaftingdeftru6tion,tremble  like Felix,at the  thoughts 
of  continuing  in  fuch  a  fearful  condition,  adore  God  for  his  pa- 
tience, and  be  led  to  repentance  by  the  riches  of  his  goodnefs. 
With  what  readinefs  of  heart  and  adoring  gratitude,  ftiould  we 
embrace  the  offer  of  life  and  falvation  in  Chrift  ?  For,the  eternal 
importance  of  his  redemption  may  be  feen  and  read  of  all  men, 
in  thegreatnefs  and  eternal  pains  and  terrors,  from  which,  it  de- 
livers all  v/ho  believe  and  obey  him.  Surely,  it  ought  to  be 
exceedingly  important  and  precious  in  our  eyes.  Vv-^ell  may  the 
happy  fubje6ls  of  it  rejoice  in  the  beginnings  of  it,  and  lift  up 
their  heads  with  joy  at  the  approach  of  the  great  day,  when  their 
redemption  ftiall  be  compleat,  and  they  put  in  polfefTion  of  the 
eternal  inheritance.  The  great  day  is  coming,  which  will  cer- 
tainly decide  our  ftates,  for  eternity  :  ^nd  it  isjuft  as  certain, 
that  that  everlafting  life  or  death  await  us  in  the  coming  world, 
as  that  the  future  judgment  is  final.  And  what  can  more  for- 
cibly warn  us,  not  to  negle6l  fo  great  falvation  ;  and  quicken 
us  to  haften  our  preparation  for  the  coming  and  kingdom  of 
the  Lord.  The  evidence  produced  may  be  further  ftrength- 
Bed,  and  the  fubjedt  appear  ftill  more  clear,  when  the  arguments 
of  our  opponents  from  fcripture  texts,  and  thf  ir  evafiona^  are 
confidered  and  confuted,  in  the  fcqueU  Paro: 


(     I40     ) 

PART     1 1  L 

Wherein  are  confidered  the  fcripture  texts  adduced,  to  prove, 
the  univerfal  falvation  of  all  men  :  andlikewife  the  evafions, 
to  evade  the  force  of  the  fcripture  texts,  and  arguments  pro- 
duced, to  prove  the  everlafting  punifhment  of  the  ungodly, 

SECTION  I.     Scripture  texts  confidered. 
In  the  anonimous  treatife,  to  which  attention  is  given  in  this 
part,  there  are  no  texts  which  fo  afie6t  the  controverfy  as  to 
need  difcufilon,  until  we  come  to  the  third  propofitioric 

Proposition  III.  Chrift  died,  not  for  a  feled  number  of 
men  only,  butform.ankinduniverfally,  and  without  exception  or 
limitation.  The  author  alledges  in  proof  the  texts  which  fpeak 
of  Ghrift's  dying  "for  us"  "  for  our  fins"  "  for  finners"  "  for 
the  ungodly"  "for  the  unjuil"  and  as  "the  lamb  of  God  which 
taketh  away  the  fm  of  the  world"  and  "hath  made  propitiation 
for  our  fins,  and  not  for  us  only,  but  the  v/hole  world,  "  who 
gave  hisvife  a  ranfom  for  all"  and  "tafted  deathfor  every  man." 
And  further  adds,  as  though  it  were  on  purpofe  to  prevent  a 
mifconception  of  this  extenfive  defign  of  his  death,  he  commiif- 
fioned  his  apoilles,  and  fent  them  forth  "to  preach  repentance 
and  remiiTion  of  fins,  through  his  name,  to  all  nations,  "yea,  to 
every  reafonable  creature  under  heaven,"  which  he  infers  could 
not  confiflently  be  done,  if  in  virtue  of  his  death,  theforgivenefs 
of  fins,  and  eternal  life,  had  not  been  attainable  by  all  the  fons 
of  men.*  The  true  inference  is,  that  remiiTion  of  fins  and  eter- 
nal life  are  attainable  by  all  the  fons  of  men,  in  the  way  of  faith 
in  Chrift,  and  repentance  towards  God,  in  this  life  :  upon  the 
exercife  of  which,  it  is  afcertained  unto  them.  This  comports 
with  the  defign  of  thefe  texts ;  and  ftates  the  defign  of  the  death 
of  Chrift  in  its  true  extent  and  juft  limitation .  The  gofpel  com- 
milTionis  produced,  as  teaching  "the  extenfive  defign  of  Chrift's 
death"  with  fuch  precifion  "as  to  prevent  miifconftrudion." 
It  is  fatal  to  their  fcheme  :  for,  the  apoftles  were  to  teach  faith 
and  repentance,  in  their  connexion  with  remiifTion  of  fins  and 
eternal  life,  as  attainable  by  the  fons  of  men  in  this  life,  onlyo 
This  do6lrine  they  were  to  preach  to  all  "  the  living  nations  of 
the  earth  -,  and  as  opportunity  prefented ,  to  every  humane  crea- 
ture 
*  See  the  falvation  of  all  men  the  fcheme  of  God.  Printed  in  London., 
X784,  p.  20,  21. 


C    H^    ) 

ture  in  them,  under  heaven  :''  but  not  to  the  dead,  who  died  in 
their  fins— not  to  any  in  future  torment  :  confequently,  the 
falvation  of  all  thefe,  is  not  attainable  j  they  a^e  excluded  out 
of  the  commifiion,  and  from  the  defign  of  this  death,  as  pre- 
cifely  and  decifively  taught  in  it.    They  are  neither  included 
in  the  commiffion,  nor  in  a  fingle  palTage  in  revelation,  as  thofe 
who  are  to  be  faved  by  the  ranfom  of  Chrift.    The  meaning  of 
thefe  texts  is  very  eafy,  if  we  take  this  commiiTion,or  the  gofpel 
conilitution  for  the  key  of  their  conftruaion,  as  we  ought  to  do. 
Thus  I  Joh.  2.  2.  "  He  is  the  propitiation  for  our  fins  (who 
are  believers)  and  not  for  ours  only,  but  alfo  for  the  whole 
world  :''  fo  that  by  becoming  believers,  they,  as  well  as  we, 
fnall  affuredly  be  faved  by  it.     We  have  before  fhewn,  that 
the  univerfal  terms  of  the  gofgel  proclamation,  exhibiting  the 
fulnefs  of  the  provifion  made  for  the  falvation  of  men,  muft  be 
limited  by  the  terms  of  mercy  and  life  fet  forth  in  it ;  which 
defignedly  difcriminate  the  fubjeds  of  actual,  final  falvation. 
So  our  Saviour  taught,  notwithflanding  the  provifion  made^ 
and  invitation  given,  is  in  thefuleft  and  ftrongeft  term^s,  "  be- 
hold, all  things  are  now  ready,"  '^whofoeverwillm.ay  com^e." 
Yet  thofe  who  refufe  the  invitation  &  negled  the  gofpel  terms 
of  life  ''  fnall  never  taile  of  his  fupper."     ''  Chrift  hath  tafted 
death  for  every  man,''  that  whofoever  believeth  on  him  thro' 
the  world,  ihall  be  faved,  and  yet  aftual  falvation  will  never  be 
extended  to  any  but  the  believing  and  fan6tified  in  this  world. 
That  this  is  the  genuine  meaning  and  conftrudion  of  thefe 
texts,  feems  very  evident  by  thefe  fhort  arguments,  (i.)  Adual 
falvation  cannot  be  extended  beyond  the  defign  of  God,  in 
providing  the  Saviour  and  fetting  forth  this  propitiation ;  which 
is  limited  to  thofe  who  believe,  Joh,  3.16.  ''  For  God  fo  loved 
the  w^orld,  that  he  gave  his  only  begotten  Sc;i,  that  whoioever 
believeth  in  him  fhould  not  perilh,  but  have  evcrlafting  life." 
(2dly.)  Adual  falvation  cannot  extend  beyond  the  intention  of 
Chrift  in  giving  this  ranfom,  which  is  limited  to  the  fandlficd 
in  this  world.  "  Who  gave  himfelf  for  us,  that  he  might  re- 
deem us  from  all  iniquity,  and  purify  to  himfelf  a  peculiar  peo- 
ple, zealous  of  good  v/orks,"  Tit.  2.  14^     (S^^Y-)    I^  cannot 
extend  beyond  the  grace  of  God,  given  in  purfuance  of  it,  and 
to  render  it  eifeauaL     But  this  grace  of  God  which  brings 

falvation^ 


falvation,  teaches  the  pnly  way  to  it,  *^by  denying  all  ungodli- 
nefs  and  worldly  lufts^  living  loberly,  righteoufly  and  godly  in 
this  prefent  world/'  Tit.  2.  ii,  12, 13.  (4thly.)  Salvation 
cannot  be  extended  beyond  the  interceflions  of  Chrifl,  which 
are  founded  on  this  ranfom  and  atonement.  Now  our  Saviour 
tells  us  exprefsly,  he  prays  not  for  the  unbelieving  world,  Joh. 
17.9.  but  his  interceflions  are  for  all  who  believe  in  all  ages 
of  the  world,  v.  20.  and  it  is  for  thofe  who  come  unto  God  by 
him,  Heb.  7.  25.  nor  is  there  an  inftance  of  his  interceflion, 
for  any  who  die  in  their  fins.  (5thiy.)  Salvation  cannot  be 
extended  to  thofe  who  make  the  death  of  Chrift  vain,  in  the 
grand  intention  of  it,  in  this  world,  Paul  teilifies  ^^  Chrift 
fhall  profit  them  nothing,"  Gal.  5.2.  In  a  word,  the  con- 
flrudion  of  thefe  texts  is  fo  limited,  "  that  by  the  conftitution 
of  grace  founded  upon  his  death  and  ranfom,  faith  in  Chrift 
always  was,  now  is,  and  always  will  be,  the  only  way  of  life  for 
finful  man."  This  muft  fettle  the  meaning  of  thofe  texts  fin- 
ally, to  the  overthrow  of  the  do6lrine  ^^  that  all  men  Ihall  be 
faved."  Inafmuch  as  the  intention  of  them  is  fo  exprefsly  poin- 
ted out,  and  the  final  efhcacy  of  them  fo  decifively  defcribed 
and  limited.  For  no  one  will  be  fo  h'drdy  as  to  affirm,  that  all 
the  unbelieving  and  difobedient  world  will  be  faved,  befide  and 
beyond  the  intention  of  the  God  of  falvation,  and  without  and 
beyond  the  intercelTion  of  Chrift,  and  beyond  the  intention  of 
his  death  likewife— and  befide,  and  in  fubverfion  of  the  con- 
ftitution of  grace  and  mercy  itfelf,  whereby  any  can  be  faved. 
His  general  remark  is,  "  If  Chrift  died  for  all,  his  fchemie 
pcrfedly  falls  in  with  the  great  defign  of  his  death."  It  doth 
not,  if  it  be  defigned  to  open  tli^  door  of  falvation  to  all,  upon 
the  fam.e  terms,  and  to  lecure  falvation  to  the  believing  and 
fan6lified  in  this  life,  only,  as  has  been  proved.  In  extending 
falvation  to  the  finally  difobedient,  it  is.  in  diredl  oppofition  to 
the  declared  defign  of  the  Father  and  the  Son,  in  it,  in  the  texts 
we  have  alledged.  It  is  very  evident  in  thefe  texts,  that  it  is 
defigned  to  bring  men  to  faith,  repentance  and  gofpel  holinefs 
in  this  world,  and  to  limit  falvation  by  it,  to  the  fandlified  in 
this  world.  He  adds,  "  it  is  far  more  reafonable  to  believe  that 
the  whole  humane  kind,  in  confequence  of  his  death,  will  finally 
be  raved,  than  that  the  greater  part  of  them  ftiould  perifh." 

Not, 


(     143   .) 

Not>  if  the  greater  part  be  unbelieving  and  difobedient,  and  as 
fuch  are  excluded  by  the  conftitution  of  grace  and  mercy  itfelf : 
efpecially,  as  this  conftitution  is  adapted  in  infinite  wifdoqj  to 
fiipport  the  authority  and  government  of  God,  and  to  illuilrate 
his  moral  chara6ler  and  perfedions  and  the  honour  of  our  Lord 
Jefus  Chrift  in  higheft  glory,  and  for  the  greateft  good  of  man- 
kind in  this  world  and  world  to  come,  in  the  method  of  filva- 
tion  prefcribed  in  it*  It  is  further  added,  ||  "  more  honour  is 
hereby  refledied  on  God,  and  greater  vertue  attributed  to  the 
blood  of  Chrift"  on  his  fcheme.  How  ?  Is  it  more  honourable 
in  the  fupreme  Jehovah^  to  give  up  his  authority,  law,  gofpel 
and  government  in  this  world,  to  his  enemies,  than  to  fupport 
and  iiluftrate  it  in  all  its  energy  and  glory?  Is  it  honourable  for 
our  Saviour  to  fave  thofe  who  will  not  have  him.  to  rule  over 
them  ?  and,  after  he  hath  exprefsly  declared  they  jQ^iall  be  bro*t 
and  flain  in  his  prefence  ?  Is  it  honourable  to  give  up  a  divine 
conftitution,  w^ith  flich  chara6lers  of  wifdom,  grace,  glory  and 
pcrfedlion,  as  above  defcribed,  becaufe  his  enemies  do  not  like 
it  ?  Is  it  honourable  or  wife  to  annul  and  fet.it  afide  after  being 
confirmed  by  the  promifes,  oath  and  immutability  of  God,  and 
thereby  to  deftroy  the  everlafting  fecurity  of  the  believing  and 
redeemed  world,  and  to  unhinge  the  moral  world  of  confidence 
in  his  adorable  truth  and  immutability  ?  It  is  not  in  imagina- 
tion to  conceive  greater  diihonours  to  God  and  the  Saviour, 
and  mifchiefs  to  the  moral  creation,  than  muft  follow  the  de- 
ftru6tion  of  the  gofpel  conflitution,  to  make  way  for  the  falva- 
tion  of  final  imipenitents  3  nor  any  thing  more  impofTible.  So 
exceedingly  the  reverfe  is  their  fcheme,  from  what  they  would 
glofs  it  off  to  the  world,  to  be.  This  infinuation  is  fuggefted 
once  and  again .  To  what  is  already  laid,  I  will  only  here  fubjoin 
the  Dr's  teftimony  againft  it,  as  highly  diflionourable  to  God 
and  the  Saviour.  His  words  are,  "  faith  in  the  only  begotten 
Son  of  God  ftamps  a  character,  and  the  greateit  and  moft  in- 
terefting  one  too,  upon  the  fubjeds  of  it.  They  have  upon 
them  that  mark  of  God,  which  difcriminates  them  from  all  o- 
ther  finners  in  the  world  :  nor  can  they  be  juftified,  unlefs  they 
have  this  diftinguifhing  mark  or  chara6ter.  This  is  as  evident 
a  truth  as  any  in  the  facred  books  of  fcripture.  And  if  God 
has  revealed  this  as  a  gofpel  truth,  for  any  to  fay,  that  difhon- 
li  Pe  2z.  our 


(     144     ) 

our  is  hereby  refleded  on  the  obedience  and  blood  of  Ghrifl 
(by  limiting  juHiJication  and  falvatibn  to  believers  only) 
is  in  reality  of  conftrudiori,  to  reproach  God  :  and  it  would 
indeed  be  a  reproach  to  Chrift  alfo,  to  introduce  his  blood 
as  operating  to  the  finner's  iuftification  (and  falvation)  in  a 
way  God  has  not  appointed."  "  The  foolilhnefs  of  God,  is 
wifer  than  men,"  and  ^^  the  wifdom  of  this  world  is  always 
found  (efpecially  when  the  reafoning  is  in  direct  oppofition  to 
the  all-wife  conftitution  of  God)  in  the  end,  "  to  be  foolilhnefs 
with  God."  If  God  has  made  it  neceSary  that  the  finner  jfhould 
be  a  believer  (which  cTin  be  only  in  this  world)  before  he  ihall 
be  iuftified  ,  or,  what  means  the  fame  thing,  before  he  Ihall 
reap  faving  benefit  by  the  obedience  and  blood  of  Chriir,  we 
ihall  give  all  due  honor  to  this  finifhed  work  of  his>  while  we 
confider  it  as  available  to  the  juftiiication  of  the  believing  fm-= 
ner,  only.  We  now  give  it  its  ps-oper  ufe  (and  that  which  is 
infinitely  the  moil  honourable)  and  Ihould  difgrace,  rather  than 
honor  it,  fhould  we  extend  its  ufe,  and  attribute  a  fufficiency  to 
it  to  a  purpofe  God  never  defigned  it  for."||  And  to  extend  it 
to  the  falvation  of  final  unbelievers,  is  to  extend  it  to  a  purpofe 
exprefsly  againll  the  defign  of  God  and  our  Saviour  declared 
in  the  texts  we  have  argued  from.  This  teftimony  of  the  Dr» 
is  full  and  ilrongly  conclufive,  and  is  a  full  confutation  of  the 
abfurd  infmuations  and  reafonings  in  the  general  remark. 
To  proceed. 

Proposition  IV.  ^^  It  is  the  purpofe  of  God,  according 
to  his  good  pleafure,  that  mankind  univerfally,  in  confequence 
of  the  death  of  his  Son  Jefus  Ghrifl,  ihall  certainly  and  finally 
be  faved."  The  iiril  text  adduced  in  proof  is,  Rom.  5.  12, 
to  the  end.  It  is  as  needlefs,  as  it  would  be  tedious,  to  go  over 
h4s  paraphrafe  and  notes  to  fupport  it,  which  take  up  about 
feventy  pages.  That  which  immediately  concerns  us  at  pre-= 
hnt  is,  his  dodrine  deduced  from  v.  15,16,17,18,19  and  ai^, 
viz.  that  by  therighteoufnefs  of  Chriil,  the  juilification  of  life 
is  come  upon  all  men,  fo  that  they  Ihall  univerfally  "  reign  in 
life  forever."  He  fays,  p.  80.  '^  the  plain  truth  is,  final  ever- 
lafling  falvation  is  abfolutely  the  free  gift  of  God  to  all  men^ 
through  Jefus  Chrifb ;  that  is  to  fay,  he  has  abfolutely  and  un- 
conditionally determ/med,  of  his  rich  mercy^  through  the  inter--* 

I)  See  his  fermons,  p.  174.,  5,6,7^  &  8.  veniag 


.     (     145     )    . 

yenning  mediation  of  his  Son  Jefus  Chriil,  that  all  men,  thef 
whole  race  of  lapfed  Adam,  fhall  finally  reign  in  life,  and  be 
prepared  for  that  fta^e,  by  being  form.ed  into  righteous  perfons/' 
This  is  the  dddtrine  he  makes  this  apoftle  preach  to  the  world. 
Certainly^  Paul  taug}\t  no  fuch  doflrine,  "  that  juftification  of 
life  is  come  upon  all  t^^  finally  wicked^  and  that  they  fhould 
reign  in  eternal  life."  It  involves  the  groflefl:  abfurdities  in  it ; 
it  is  coritradi61:ed  by  the  current  dodirine  of  fcripture,  and  is 
repeatedly  fefuted  by  Paul  hinifelf :  the  word  juftifivcation  can- 
not admit  of  three  or  fotit  difFerent  fenfes  in  the  fame  continued 
difcourfe,  as  in  his  introdu6lion  and  paraphrafe  he  makes  it  to 
do,-  to  fupport  his  tenet ;  and  this  tenet  is  dirediy  fubverfive 
of  the  apoftle's  doccHhe  '*  of  juftification  by  faith,"  with  ail  his 
arguments  and  illuftrations  in  fupport  of  it  -,  and  in  fad  infers, 
the  very  conclufion  and  doctrine  which  Paul  rcje61:s  with  the 
titmofi:  abhorrence,  '^with  a  God  forbid."  In  a  word,  the  fcope 
6f  the  apoftle  in  the  foregoing  part  of  this  epiftle,  his  feafon- 
ings  in  fupport  of>  and  inferences  from  his  dodrine  of  juftifi- 
cation by  faith,  in  connexionwith  his  grand  defign  in  the  whole, 
all  naturally  and  neceffarily  lead  us  to  a  conftrucuion  eflentially 
difi^erent,  and  fubverfive  of  this  author's  conftru6lion  and  doc- 
trine^ If  thefe  things  are  true,  it  is  impofiible  the  apoftle  could 
preach  the  do6lrine  we  oppofe.  Here  ( i .)  the  fuppofition  that 
raul  tatight  this  doctrine,  involves  the  grofleft  abfurdities  in  it. 
Paul  could  not  teach  the  finally  wicked  ftiould  ^^  reign  in  life 
forever,"  without  tranfgrelTiRg  the  bounds  of  his  facred- com- 
mifiion,  and  dire£^ly  contradid^ing  his  inftru6lions  given  in  it, 
in  the  letter  and  fpirit  of  them  :'  which  is  grofsly  abfurd.  His 
Gommiflion  we  have  recorded^  A6ts  26.  17,18.*^  delivering 
thee  fromx  the  people,  and  from  the  gentiles,  unto  whom  now 
I  fend  thee  <  to  open  their  eyes,  and  to  turn  thern  from  dark- 
nefs  to  light,^  and  from  the  power  of  fatan  unto  God,  that  they 
may  receive  the  forgivenefs  of  fins,  &  inheritance  among  them 
which  are  fandified  by  faith  that  is*  in  mc."  Chrift^§  inftru6ti- 
ons  in  this  CommifTion  plainly  warrant  and  limit  him,  to  pro- 
mife  arid  infure  the  forgivenefs  of  fins  and  the  inheritance  of 
heaven  to  them,  and  them  only,  that  are  fanftified  in  this 
world,  by  faith  in  Chrift.  He  could  riOt  therefore  teach  that 
juftification  of  life  is'  come  upon  all  the  unbelieving  and  un-^ 

U  &96lified^ 


fanclified^  and  they  fhall  reign  in  life  forever,  without  direftly 
contradicting  the  letter  and  fpirit  of  his  inftrii6lions,  in  this 
facred  commiifiion  :  which  no  believer  can  admit.  And  the 
commiiTion  to  the  other  apofties  carries  prccifely  the  fame  in- 
ftru6lions  and  limitation  in  it.  They  were  com-milTioned  to  go 
forth  into  all  the  worlds  and  "  preach  the  gofpel  to  every  crea- 
ture/' and  to  inforce  the  requifitions  of  it,  by  thefe  infinitely 
weighty  arguments,  "  he  that  believeth  lliall  be  faved,  but  he 
that  believeth  not  lliall  be  damned/'  Mar.  i6.  15,  16.  They 
could  not  go  beyond  the  commandment  of  the  Lord  to  alter 
thefe  terms  of  falvation  and  damnation,  to  fettle  the  ftates  of 
believers  and  unbelievers,  for  eternity.  They  had  no  authority 
to  alter  the  terms  of  life  and  death  to  mankind,  fo  decifively 
fixed,  in  their  inftrudions  :  and  therefore  they  could  not  teach 
that  final  unbelievers  ^^  fhould  reign  in  life  forever"  without 
contradicting  the  very  language,  letter  and  fpirit  of  their  com- 
milFion,  nor  without  betraying  their  facred  truft,  in  fubverting 
the  terms  of  life  and  death  they  were  ordered  to  publifh  to  the 
world  :  and  withal  fubverting  the  adorable  authority,  thefe 
terms  were  defigned  to  fupport,  and  by  which,  they  were  com- 
miflionated  :  and  thefe  terms  are  infallibly  fixed,  as  the  only 
way  of  life  for  finful  mian.  No  Chrillian  caji  admit  fo  impious 
an  abfurdity*  Again,  the  objedl  of  Paul's  miniftry  was,  "  to 
open  the  eyes  of  men  and  turn  them  from  darknefs  to  light,  and 
the  power  of  fatan  unto  God."  It  is  grofsly  abfurd  to  fuppofe, 
he  would  take  the  devil's  doftrine,  to  fubvert  his  kingdom,  to 
openthe  eyes  of  men  and  turn  them  from  fatan  unto  God.— - 
This  is  the  fadt  in  the  fcheme  we  oppofe.  For,  the  old  ferpent 
firft  taught  man  to  difregard  the  authority,  government  and 
threatnings  of  God  ;  and  to  rebel  againfl:  the  term  of  life  ex- 
prefsly  appointed  of  God  to  man,  in  this  ftate,  with  a  promife 
*'  ye  iliall  not  die,  but  be  as  gods,"  i.  e«  immortally  happy* 
This  is  the  grand  fnare  of  rebellion  againil  God,  and  of  ruin  to 
mankind.  This  author  is  more  explicit,  the  jufhification  of  life 
is  fo  come  upon  all  men,  including  all  that,  live  and  die  in  re- 
bellion againft  the  gofpel  terms  of  life,  that  they  Ihall  reign  in 
life  forever.  Paul  could  not  attempt  to  open  the  eyes  of  the 
idolatrous  gentiles,  by  teaching,  if  they  lived  and  died  in  their 
idolatry^  fuperllition  and  wick,edAefs,  yet  they  would  finally 


reign 


(     ^47     ) 

reign  in  life  forever  5  for  it  would  infallibly  clofe  their  eyes,  and 
harden  their  hearts  in  infidelity,  idolatry  and  wickednefs  :  he 
could  not  teach  thofe  who  live  in  rebellion  to  the  gofpel  terms 
of  life,  and  die  enemies  to  the  crofs  of  Chrift,  that  they  Ihould 
reign  in  life,  for  he  taught  them  oft  moft  affectionately,  with 
tears  and  weeping,  <'their  end  was  deftrut^ion,"  Phil.  3. 18,19. 
Again,  we  know  Paul  executed  his  commiffion  by  teaching  a 
do(5lrine  as  contrary  to  this,  as  light  is  to  darknefs  ;  "  he  was 
not  difobedient  to  the  heavenly  vifion,"  but  taught  Jews  and 
Gentiles  to  repent  and  turn  to  God,  and  do  works  meet  for 
repentance/'  to  obtain  forgivenefs  &  the  heavenly  inheritance, 
as  V.  19,20,     And  he  called  the  elders  of  Ephefus  to  record, 
*'  that  he  was  pure  from  the  blood  of  all  men,"  and  ^^  had  not 
Ihunned  to  declare  the  whole  counfel  of  God'-  nor  kept  back 
any  thing  which  was  profitable  to  them.    How  ?  by  teftlfying 
(not  that  ail  men  ihould  be  fayed,  but)  to  Jews  and  Gentiles 
*'  repentance  towards  God,  and  faith  in  ourLord  JefusChrifl,'* 
as  neceffary  terms  whereby  they  could  be  fayed,  A6ls  20.  17  th 
to  the  28th  yerfe  :  he  could  not  therefore  abfurdly  teach,  this 
contrary  dodlrine.     Moreover,  the  grand  defign  of  Paul's  mi- 
niftry,  was  to  reconcile  finful  men  to  God,  in  this  world  :  to 
reduce  thern  to  a  willing  fubjedion  and  obedience  to  the  divine 
authority,  gofpel,  law  and  gpyerhment,  by  faith  in  our  Lord 
Jefus  Chrift,  aiid  repentance  towards  God.    As  is  evident  from 
2  Cor,  5.  18,19,20,  compared  with  the  20th  chapte|=  of  A6ls 
forecited.    It  was  to  carry  into  execution  the  grand  intention 
of  the  death  of  Chrift  "  to  redeem  men  from  all  iniquity  and 
purify  to  himfelf  a  peculiar  people  zealous  of  good  works  "  in 
this  life,  and  of  the  faying  grace  of  God,  given  in  purfuanceof 
it,  and  to  efFea  it  j  and  bring  them  '^  to  deny  all  ungodlinels: 
and  worldly  lufts,  and  to  live  foberly,  righteoufiy  and  godly  in 
this  prefent  world,"  as  he  himfelf  teacheth  it,  Tit.  2,  1 1 .  to  the 
end.    And  for  this  important  end,  we  know  he  fpent  a  moft 
aaive  life,  and  all  his  labours.     Therefore  we  know  that  Paul 
could  not  teach,  that  all  the  wicked  th^t  live  and  die  enemies  to 
God  and  the  crols  of  Chrift,  ^^  ihould  reign  in  eternal  life,'' 
becaufe,  in  this  he  would  preach  rebellion  againft  the  defign  of 
his  miniftry,  the  intention  of  the  death  of  Chrift,  and  of  the 
favinggrace  of  God,  as  revealed  to  men,  as  he  himfelf  hat^ 

U  a  4^clared| 


(     ^43     ) 

declared  it.  It  is  teaching  rebellion  in  the  conftruftlon.of  comr" 
mon  feme,  and  of  fcripture,  in  the  fenfe  in  which  Hananiah 
taught  it.  Hananiahdid  not  in  dired;  terms  teach  Ifrael  to  gp 
on  and  be  wicked,  no  more  than  the  uniyerfaliiis  :  but  againft 
all  the  folemnineffagesQf  inftru6lipn,  warning,  threatning  and 
exhortations  to  repentance  addrefled  to  them,  by  the  prophet 
Jeremiah,  Hananiah  taught  them  they  lliould  have  peace  and 
deliverance  :  and  for  this,  contrafied  ipftrudlion,  he  is  charged 
by  Jehovah  with  teaching  rebellion  againft  the  Lord  ;  and  ha^ 
the  featence  and  execution  of  an  untirhely  death  j  {k&  Jeremiah 
aSth  chap.  To  impute  fuch  a  doftrine  of  rebellion  to  Paul,  i§ 
a  bafe  reflexion  upon  the  apoftle,  and  the  fpirit  of  infpiration. 
Whatever  be  the  meaning  of  thefe  difputed  texts,  the  dodtrine 
we  oppofe  cannot  be  taught  in  them;  becaufe  w^e  fee  it  involves 
the  grolleft  abfurdities,  and  is  deilrudlion  to  the  character  of 
the  apoftle.  He  could  not  fo  palpably  contradi^l  the  inftru6tirr 
ons  in  his  divine  pommiiTion,  nor  take  the  old  ferpent'sdodtrine 
to  deftroy  tlie  devil's  kingdom,  and  turn  fmner's  to  God  and 
holineis,  when  it  can  only  ferve  to  blind  and  harden  them  tq 
deitrudtion ;  nor,  teach  rebellion  againft  the  declared  defigi^ 
of  his  miniftry,  of  the  death  of  Ghrift,  and  for  which  the  faving 
grace  of  God  is  revealed  to  men.  It  is  impoffible^  And  that 
he  never  taught  this  dodrine  is  further  evident,  (2dly)/^  be- 
caufe it  is  contradided  by  the  current  dpftrine  of  fcripture,  and 
repeatedly  refuted  by  Paul  himfeif."  What  have  the  finally 
wicked  to  do  with  peace,  and  an  eternal  reign  in  life ,,  when  the 
God  of  truth  hath  repeatedly  declared,  in  ahfolute  terms  ^Hhere 
h  no  peace  to  the  wicked  V'  yea,  after  the  ftrongeft  and  moft 
extenfive  proclamation  of  peace  to  mankind  :  *^  I  create  the 
iruit  of  the  lips  peace  ;  peace,  peace  to  him  that  is  far  off,  and 
to  him  that  i:,  near,  faith  the  Lord,"  i.  e.  tq  thof^  who  imbrace 
the  terms  of  peace  :  itclofes  to  them  who  rebel  againft  them^ 
'^.^  there  is  no  peace  faith  m^y  God  to  the  wicked,''  Ifa.  56. 1 9,21. 
Paul  could  not  encourage  fuch  a  prefumption  of  peace  to  the 
wicked,  when  he  knew  that  ^^all  the  curfes  of  the  book  of  God" 
were  levelled  againft  it,  to  extirpate  it  out  of  the  hearts  of  man- 
kind ;  as  hath  been  fticwn  from  Deut.  29.  19,  and  onwards. 
He  could  not  encourage  fuch  an  hope,  v/hen  he  knew  it  was  re- 
peatedly wfictcH,  ^'  the  hope  of  the  wicked  and  hypocrite  fhall 

^bfolutely 


(     J49     ) 
abfolutely  perlfh,  at  death/'   Befides,  our  Saviour  teaeheth  us^ 
thofe  in  future  torment  cannot  pafs  from  thence,  to  the  fociet^ 
of  the  bleffcd  :  ^^that  the  door  fhall  be  Ihut  to  the  finally  wick- 
ed  :"  <^  that  they  Ihall  never  tafte  of  his  fupper/'  *^  fhall  nevet 
fee  life/*  ^^  b^t  the  wrath  of  God  abideth  on  them,"     Could 
Paul  open  Heaven's  gates  tp  thefe  wicked  ones,  and  teach  that 
|:hey  fhould  reign  m  life,  when  fo  abfolutely  excluded  from  it, 
in  repeated,  moil  peremptory  terms,  by  the  Lord  himfelf  ? 
No,  Paul  is  as  peremptory  in  teaching  the  fame  do6trine,  af- 
firming '^'  they  ihall  not  inherit  the  kingdom  of  God  :   that 
^^  they  have  not  any  inheritance  in  the  kingdom  of  ChrifV,  and 
of  God''  the  Father,  Eph,  5.5,    How  abfolute  their  exclufion  ? 
they  have  not  any. inheritance  in  it  by  gift,  grant,  by  prefent 
title,  or  in  reveriion.    In  his  epiflles  to  the  Corinthians  and  16 
^he  Hebrews,  Paul  introduces  the  unbelieving  Jews,  who  were 
excluded  God's  reilin  Canaan,  as  examples  of  inilru6tion,  ad- 
monition and  warning  that  final  unbelievers  fhould  never  ent^r 
the  heavenly  reil  vvith  the  people  of  God.     And  he  aiTerts  df 
the  v/icked  in  peremptory  terms  '^  thatChrift's  deatk  fhall  pro- 
fit them  nothing."    Hov/  then,  is  it  poiTible  that  they  ihoul^ 
reign  in  life,  by  it  ?  Are  thefe  the  true  fayings  of  God  ?   Are 
.they  fealed  with  his  truth  and  immutability  ?  Surely,they  mult 
be  ah  everlafcing  bar  to  the  finally  wicked's  reigning  in  eternal 
life.    And  the  whole  gofpel  confiitution  Ipeaks  the  fame  lan- 
guage and  witneiTeth  the  fame  truth,  as  hath  been  ihewn.     It 
j's  then,  incredible,  yea,  impoiTible,  that  the  apoflle  fhould  teacli 
the  contrary  dodrine,  and  of  fet  purpofe  too,  as  this  author 
makes  him  to  do-     This  may  appear  more  evident,  when  it  i$ 
ihewn, 

(jdly)  "The  word"  juilification  ^^cannot  admit  of  three  or 
four  different  fenfe^,  in  the  fame  continued  difcourfe,  as  in  his 
introduction  and  paraphrafe,  he  makes  it  to  do,  to  fupport  his 
tenet,"  It  is  unreafonable  to  fuppofe  any  good  author,  and 
efpecially  one  fo  accurate  as  ]Paui,  ihould  ufe  fo  important  a 
word  as  '^juftification"  in  fo  many  different  fenfes^  in  the  com- 
pafs  of  twenty  verfes  ix\  connexion.  ..Nothing  but  the  moll  ur- 
gent necefTity  froni  the  force  of  connexion,  or  notice,  given  by 
himfelf,  can  warrant  fuch  variety  of  conftrudlion  j  v/hich  in 
this  place^j  there  is  not  the  leafl-  occafipn  for.    la  the  firft  verfc 

9f 


of  this  context  ^^  therefore  being  juftified  by  faith"  this  author 
underftands  "  the  juftification  of  life,  as  appropriated  to  be- 
lievers ',"  including  their  exemption  from  the  wrath  to  come, 
and  inftatement  in  eternal  life,  in  the  great  day,  as  p.  37  and 
90,  in  this,  he  is  undoubtedly  right.  And  I  would  remark, 
|:his  is  the  only  fenfe,  in  which  ^^  juftification  of  life"  is  ufed  in 
the  new  teftament.  The  Dr.  is  full  and  explicit  in  this  fenti- 
ment.  He  fays,  "  the  plain  truth  is,  ^^  the  juftification  of  life'* 
tho'  the  gift  of  God"S  grace,  and  his  gift  through  the  obedience 
of  Chrift  unto  death,  is  no  where  in  the  faered  v/ritings,  faid  to 
be  beftowed  upon  finnersj  in  common  :  neither  are  the  finners, 
upon  whom  it  is  beftowed,  pointed  out  by  their  names  ;  but 
by  this  grand  charaferiftic  ''  faith  in  Chrift/**  In  dired  con- 
tradiction to  the  Dr,  this  author  makes  "  the  juftification  of 
life,"  V.  18,  to  come  upon  finners  in  common,  upon  all  men 
univerfallyj  fo  "  that  they  ftiall  reign  in  life  forever,"  The 
Dr.  without  doubt  is  right,  and  this  author  palpably  wrong. 
The  Dn  fays,  p.  165.  '^  that  no  finner  ftiall  ever  enjoy  the  be- 
nefit of  Chrift's  finifhed  work,  who  is  not  a  believer  in  him,  is 
a  gofpel  truth  :  ancj  it  is  as  fimple  and  plain  a  truth,  as  that 
Chrift-  finifhed  his  work  by  dying  on  the  crofs."  I  wifh  the 
univerfalifts  to  attend  "  to  this  plain  and  important  truth,"  it 
might  efFed  their  conviction  :  it  is  fatal  to  their  fcheme.  They 
muft  be  believers  or  never  reign  in  life  :  and  they  muft  be  be- 
lievers in  this  world,  or  never.  Sinners  in  hell,  can  never  be- 
come believers  in  the  fenfe  of  the  gofpel  conflitutipn.  Nor 
doth  this  author  ever  once,  in  his  whole  treatife,  pretend  they 
will  be  believers  there :  Confequently,  ^'  this  plain,  ftmple, 
gofpel  truth"  ftiews  ''  they  can  never  be  faved."  In  the  lafl 
verfe  of  the  foregoing  chapter,  fpeaking  of  Chrift,  Paul  fays, 
**  who  was  delivered  for  our  offences,  and  was  raifed  again  for 
our  juftification."  By  ^^our  juftification,"  meaning,  "  thofe 
who  believe,  whether  jew  qr  gentile."  His  prcceeding  fubjeCt 
leads  to  this  conftruCtipn^,  only  :  for  he  is  treating  not  of  the 
juftification  of  finners  in  common,  but  by  faith  only  :  and  par- 
ticularly as  it  is  oppofed  to  juftification,  by  law  and  works. 
Again,  the  immediate  connexion  leads  to  this  conftruCtion,  he 
infers  from  the  example  of  Abraham,  whofe  faith  was  imputed 

for 
*  Sermons,  p.  158. 


for  righteonfnefs,  fo  m\\  our's  alfo,  jew  or  gentile,  "  if  we  be- 
lieve on  him  that  raifed  up  Jefiis  or  Lord  froni  the  dead  ;  who 
Was  delivered  for  our  offences,  and  was  raifed  again  for  our 
juilification  :"  the  juftification  of  whom,  can  he  mean,  but  thofe 
who  believe  as  Abraham  did,  and  not  unbelievers  ?  Again,  the 
connexion  with  what  follows,  indicates  this  conftru6i:ion.  For 
he  immediately  draws  his  conciufion,  and  points  out  the  diftin- 
guifhing  biefTings  and  privileges  connected  with,  and  flowing 
from,  "  the  juftification  of  life'*  appropriate  to  believers,  as  this 
author  allows,  "therefore  being  juftified  by  faith  we  have  peace 
with  God,"  &c.  V.  I.  of  the  context  and  onwards.  But  this 
author  fays,  "he  was  raifed  again  for  our  juftification'*  includes 
jews  and  gentiles,  us,  the  whole  world  ;  and  means  our  being 
brought  back  to  a  capacity  of  being  juftified,  and  put  into  the 
gofpel  method  of  juftification,  by  faith,  p.  34.  the  whole  world 
who  are  become  guilty  beforeGod,  as  ch.  3.  19,20,21.  "thcfe 
all  now  (he  fays)  under  the  gofpel  ftand  juftified  in  fadb  by  the 
blood  of  Chrifl"  in  the  fenfe  above  explained,  p.  37.  To  this 
I  objedt,  it  cannot  be  true  of  that  part  of  the  whole  world,  who 
have  died  in  their  fins.  They  are  not  in  fa6t:,  in  a  capacity  of 
being  juftified,  by  faith  :  nor  are  the  great*  bleffings  ofjuftifi^ 
cation  of  life,  pofTible  to  them  :  they  will  not  be  faved  from 
wrath  in  the  day  of  wrath,  nor  then  be  inftated  in  eternal  life. 
This  he  allows,  is  appropriate  to.  believers.  Again,  if  this 
do6irine  be  true,  what  can  we  make  of  our  lord's  words,  "  he 
that  believeth  not  is  condemned  already,  and  the  wrath  of  God 
abideth  on  him  ?  or,  what  can  we  make  of  it  as  to  the  damned, 
when  our  Lord's  fentence  is  pafTed  and  executed  upon  them  ? 
they  belong  to  the  whole  world  of  mankind,  and  do  they  in 
fa6l  ftand  juftified,  by  the  blood  of  Chrift  ?  either  this  do<5lrine 
diredlly  contradi6ls  that  of  our  Saviour,  or  the  terms  juftifica* 
tion,  condemnation,  and  damnation  are  utterly  confounded. 
Further,  juftification  is  a  law  term,  and  the  juftified  muft  ftand 
approved  as  righteous,  by  fome  law  or  other.  Upon  which,. 
1  afk,  by  what  law  or  rule  of  judgment  do  the  unbelieving  and 
ungodly  ftand  juftified  before  God  ?  not,  by  the  covenant  of 
innocency,  for  in  this  author's  opinion,  thepofterity  of  Adam 
had  no  concern  in  it.  Not,  by  tne  \kw  of  nature,  for  the  apo- 
ftle  exprefsly  excludes  juftification  by  the  law  and  by  works. 

Not, 


C   li^   ) 

ISIot,  l)y  the  gofpel  cpnftitution,  for  none  can  be  juftified  ac* 
9ording  to  this,  but  believers.  There  is  therefore,  no  law  or 
fule,  by  v/hich  juilificatlon  can  be  predicated  of  the  unbelieving 
and  ungodly.  I  would  add>  "  a  capacity  of  being  juftified,  is 
4otj unification  :  and  a  man's  being  put  in  the  way  to  bejufti- 
$ed,  cannot  denominate  him.  juftified :  no  more  than  a  man's 
being  in  a  capacity  to  be  rich  can  denominate  him.  rich  j  when 
he  is  in  face,  wretched  poor  :  nor  any  miore,  than  a  man's  being 
pnder  m.eans  and  advantages  to.be  a  good  man,  can  denomi- 
nate him  good  ;  wlien  in  truth  and  fact,  he  is  very  v/ickedi  It 
is  not  comm.on  fenfe>  but  a  manifeft  abufe  of  language. 

This  author  introduces  verfe  oth  of  the  context,  "  much 
more  then  being  nov/  juftified  by  his  bloody  we  fhail  be  faved 
from  wrath  through  him,**  as  another  inftance,  where  juftifi- 
cation  muft  be  underftood  in  his  lax  fenfe,  ^*^  of  a  capacity  of' 
juftification  and  being  put  in  the  gofpel  way  of  being  juftified 
by  faith."  But  why  ?  when  the  apoftie  is  ex  profefTo,  drawing 
his  inferences  and  cgncluftons  from  the  juftification  appropriate 
to  believers,  verfe  firft— it  is  moft  natural  to  understand  it,  in 
the  fame  fenfe  v.  9.  this  author  fays  no,  and  blames  Dr.  Dod^ 
dridge  for  this  conftrudion  ;  for  two  reafons  :  firft,  becaufe  the 
apoftie  celebrates  the  love  of  God,  from  the  charafer  of  the 
perfons  for  whom  he  fent  his  Son  to  die,  "  while  Ungodly  and 
finners  he  died  for  them."  This  doth  not  prove,  but  faith  is 
the  medium  of  our  juftification,  and  that  we  cannot  be  juftified 
without  it."  For  the  apoftie  plainly  teacheth  us,  "  this  pro- 
pitiation of  Chrift  is  eftedlual  to  our  juftification  through  faith 
in  his  blood,"  Rom.  3.  24,25,26.  So  taught  the  apoftie,  and 
fo  teacheth  the  Dr.  fpeaking  of  juftification  "  as  the  gift  of 
God,  the  gift  by  grace,"  &c.  he  fays,  '^  we  were  indeed,  in 
the  eye  of  God,  without  ftrength,  enemies,  ungodly,  fmnerSji 
when  he  purpofed  and  contrived  the  gofpel  method  of  falva- 
tion."*  And  yet  in  a  perfeiTt  conftftcnce  herewith,  he  every 
where,  in  his  fermons  and  notes  maintains,  that  faith  is  the 
medium  of  our  intereft  in  Chrift,  and  the  m.ean  whereby  we 
are  juftified.  And  alTerts  "  that  -no  finner  can  have  the  benefit 
of  Chrift's  finilhed  work,  who  is  not  a  believer  :"  and  that  no 
man  can  be  juftified,  while  he  Is  an  unbeliever."!  If  the  Dr.  is 
right,  the  apoftie  in  this  text,  is  fpeaking  of  believers  only,  and 

*  Serni.  p  149.     f  lb.  p.  165'  not 


(  '5,1  ) 

hot  of  Tinners  in  comnnon,  as  **  juftified  by  his  blood."  But 
liis  fecond  reafdn,  hefaysi  "  is  decifive/'  becauie  if  we  under- 
fland  him  in  this  ffenfe^  we  fhall  abfolutely  deftroy  the  force  of 
the  arglJi-nenr,  he  ufes  ;  for  as  falvation  from  wrath  is  one  thing 
efientially  included  in  that  juftification,  which  is  the  refuii;  of 
triie  faith*  it  would  be  ridiculous  to  argue,  much  more  being 
lUftified  meaning  hereby  this  juilincation,  we  fhall  be  faved 
from  ivrath  :  and  adds,  the  word  now  is  emphatical,  p.  37. 
His  decifiVe  reafon,  is  with  me  no  reafon,  and  what  he  calls  ri- 
diculous, has  not  the  leaft  improprietyj  in  it;  Surely,  when  the 
apoflle  had  edablifhed  his  doftrine  of  juftification  by  faith,  and 
proceeds  by  way  of  inference,  to  point  out  the  great  benefits  of 
it ;  there  is  not  the  leaft  impropriety  in  illuftrating  the  contents 
of  the  doftrine,  itfelf.  But  it  Was  highly  important,  that  he 
fhoiild  teach  it  plainly  to  the  worlds  for  who  fhould  teach  it 
but  the  apoftles  ?  and  it  is  his  fpecial  defign  to  do  it,  in  the 
two  great  branches  of  it^  v.  9  and  10,  And  in  this  view^  his 
eonclufion  is  drawn  with  the  greateft  propriety  and  force,  as 
appears  thus.  Since  God  hath  taken  fuch  an  extraordinary  mea- 
fure  as  td  give  his  Son  to  die  for  us  while  finners  and  enemies, 
and  hath  beftowed  the  gi'-ace  of  faith  on  usj  and  brought  us  into 
a  ftate  of  iuftiftcation  of  life,  wherein  wfe  are  intitled  to  reign  in 
€ternal  life  **  ^' much  more  nov/ (emphatical)  being  juflified  by- 
his  blood''  ''fhall  we  be  faved  from  the  wrath  to  comfe,"  which 
is  art  elTential  benefit  of  this  juftification.  And  by  the  fame 
mode  of  arguing  he  proceeds  in  the  loth  verfe  to  infer,  the 
other  moft  important  privilegCj  contained  in  this  juftification. 
*'For  if  when  we  were  enemiies^  we  were  reconciled  to  Godj  by 
the  death  of  his  Son,  (through  faith,  as  v.  i.)  much  more  being 
reconciled^  fhall  we  be  faved  by  his  life  :"  laved  with  a  com-  , 
jDleat  falvation,  by  being  ihftated  innmediately  in  eternal  life, 
in  the  great  daVi  This  is  arguing  with  great  clearnefs  and 
cogetlcy^  And  this  conftruftion  is  far  the  moft  mftru^tive  and 
edifying,  and  beft  fitted  to  imprefs  every  heart  with  the  vaft 
importance  of  becoming  believers  j  becaufe  the  privileges  and 
bieflings  of  this  juftification  are  fo  infinitely  important,  on  the 
one  hand  and  on  the  other.:  and  it  is  the  only  fenfe  it  will  bear. 
This  author  fays,  juftification  in  the  9th,  and  reconciliation 
in  the  loth  verfe  naean  the  fame  things  though  fignified  by  dif-. 


(      154     ) 

ferent  allufionSj  p%  39*  Agreed.  By  reconciliation  he  means, 
fuch  a  rechange  of  Hate  in  ftnners  in  connnioni  that  they  are  put 
into  a  capacity,  whereby,  by  becoming  believers,  they  may 
attain  eternal  life.  But  this  is  not  a  being  reconciled  to  God, 
nor  can  they  be  fo  denominated,  on  that  ground.  It  is  a  great 
impropriety  and  abiife  of  language  :  as  miich  as  it  would  be, 
to  fay  of  all  finners  under  the  gofpel,  becaufe  they  have  the 
means,  and  are  under  a  capacity  of  getting  to  heaven,  that  they 
are  actually  in  heaven  j  nor  is  this  what  Paul  means  "  by  being 
juftified  and  reconciled  to  God  :"  as  is  evident  (i.)  becaufe 
reconciliation  to  God,  is  eflentially  connected  with  juftification 
of  life.  And  it  is  the  very  firil  great  biefling  the  apoftle  de- 
fcribes,  as  appropriate  to  believers,  v.  i.  "  Therefore  being 
juftified  by  faith,  vve  have  peace  (reconciliation  and  friendfliip) 
with  God,  through  our  Lord  Jefus  Chrift."  And  this  peace 
with  God  is  every  where  appropriated  to  believers  ;  and  is  faid 
to  pafs  all  underflanding  ;  for  the  importance,  blelTings  and 
comforts  of  it.  And  why  this  author  did  not  bring  it  to  view, 
I  know  not,  unlefs  he  found  it  difficult  to  reconcile  it  with  his 
intended  conftrudion  of  verfe  loth  5  and  apprehended  the  dif- 
cerning  reader  would  fee  its  manifcft  inconfiftcncv  with  it. 
(idly)  becaufe  the  word  reconciliation  never  means  a  rechange 
of  ftate  fnnply,  and  no  more.  I  have  confulted  all  his  texts, 
and  find  not  one  that  will  anfwer  his  purpofe  ;  that  which  feems 
moft  to  favour  it,  is  i  Cor.  7.  11.  ''  But  and  if  fhe  depart,  let 
her  remain  unmarried,  or  be  reconciled  to  her  hufband."  He 
paraphrafes  '^reconciled"  let  her  be  rechanged,  return  back  to 
her  former  ftate  of  living  with  him.  But  com.mon  fenfe  teach- 
eth,  that  more  is  implied  and  muft  be  ftippofed  in  this  cafe, 
than  is  Contained  in  his  paraphrafe.  For  what  loving  hufband 
or  wife  ever  parted  and  feparated  from  one  another,  without 
fome  difference  and  alienation  of  affedlions  ?  in  the  nature  of 
the  thing,  it  is  an  unfuppofible  cafe.  The  removal  or  healing 
of  the  difference,  and  conciliating  of  the  affedions,  muft  then, 
from  the  nature  of  the  thing  be  prefuppofed,  and  be  in  fad: 
comprized,  in  the  reconciliation,  whereby  their  ftateis  rechan- 
ged, fo  as  to  live  together.  It  is  needlefs  to  remark  upon  his 
other  textS)  a  difcerning  reader,  wilLeafily  fee  they  mean  more 
than  fimply  a  change  of  ftate*    But  (jdiy.)  what  is  decifive, 

is» 


.  (     155    ) 

is,  his  conftrudtion  totally  deftroys  the  force  of  the  apoftle^s 
reafonings,  and  makes  hi$  conclufion  an  abfolute  falfliood,  in 
fad.  The  apoftle  could  not  infer  from  the  juftified,  in  his 
fenfe,  ^^  much  more  (hall  thofe  who  are  put  in  a  capacity  to  be- 
come believers,  and  attain  eternal  life,  be  faved  from  wrath  ;'* 
becaufe,  as  to  all  of  them,  who  are  final  unbelievers,  it  is  a  falf- 
hood,  in  fad  :  they.rnuft  fuffer  the  wrath  to  come,  the  agonies 
of  the  fecond  death,  Had  Paul  ufed  the  prepofition  ex  or  ek 
they  would  have  argued,  they  ihould  be  delivered  out  of  a  flate 
of  wrath  -,  but  as  it  is,  apo  tes  orges,  his  meaning  is  decifively 
clear  :  the  juftified  he  intends  fliall  not  undergo  the  future 
wrath.  And  the  fame  falfe  conclufion  follows,  from  his  notion 
of  reconciliation  in  the  loth  verfe  ;  for  all  ungodly  finners  who 
are  now  in  a  capacity  of  being  faved  by  faith,  will  not  be  faved 
with  a  compleat  falvation  in  the  day  of  judgment ;  as  is  inten- 
ded in  this  verfe,  inHeb.  9.  28,  and  throughout  his  writings. 
And  therefore  his  conflrudion  of  the  words  juftification  and 
reconciliation,  muft  be  as  evidently  falfe,  as  the  falfe  conclufi- 
on it  would  fallen  upon  the  apoftle.  Moreover,  it  is  certain 
from  this  conclufion,  Paul  draws,  of  ^\  the  juftiiied  by  the  blood 
of  Chrift,"  viz,  "  that  they  ihall  be  faved  from  future  wrath" 
that  believers  are  intended  and  they  only  :  for  this  is  a  privi» 
lege,  appropriate  to  them.  And  it  is  certain  from  this  declara- 
tion,  that  every  individual  perfon  that  is  juftified  by  the  blood 
of  Chrift,  ihall  in  fad  be  faved  from  the  wrath  to  come.  This 
is  fatal  to  his  conftrudion  of  verfe  1 8 ,  The  j  unification  of  life 
is  not  come  upon  all  men  j  for  if  it  was,  they  would  (by  this 
conclufion  of  the  apoftle)  be  univerfally  faved  from  the  wrath. 
to  come.  WhereaSj  all  the  finally  ungodly  ftiall  in  fad  endure 
this  wrath,  and  fulFer  the  fecond  death ;  this  author  beingj udge, 
Conlequently,  thejuftification  of  life  in  this  i8th  verfe^  mult 
be  the  fame  with  verfe  firft,  and  which  we  have  proved  to  be 
intended  in  verfe  9th,  and  is  peculiar  to  believers  :  and  the  all 
men  upon  whom  it  is  come,  intends  all  believers,  whether  jew 
or  gentile,  as  I  truft  will  be  fully  evident,  before  we  quit  the 
fubjed.  It  will  likewife  follow,  that  his  key  of  conftrudion, 
viz.  that  the  all  men  in  both  fides  of  the  comparifon,  between 
Adam  aud  Chrift,  muft  be  univerfl^lly  the  fame,  is  a  falfe  cne^ 

X  2  and 


(     'S6,    ) 

and  his  paraphrafe  and  fcheme  built  upon  it,  mull  confequent- 
ly,  be  erroneous. 

The  apoftlehwng  inferred  to  the  iuftlfied  by  faith,  ver.  lo 
two  infinitely  important  privileges  and  bleiTings  which  await 
believers,  in  the  great  day— -deliverance  from  "wrath— and  a 
compleatly  glorious  falvation,  ver.  9th  and  10th,  proceeds  ver. 
nth  to  another  great  and  diiiinguiihing  blefilng  they  have  in 
the  interim,  the  prefent  time  :  '''  And  not  only  fo,  but  we  aifa 
joy  in  God  (as  our  covenant  God  andFather)  through  ourLord 
Jefus  Chriftj  by  whom  v/e  have  now  (by  faith,  as  ver.  ift.)  re- 
ceived the  atonement  or  reconciliation."  This  makes  the  word 
*'now"  emphatical,  the  coherence  and  connexion,  clear  and 
flrong,  the  fenfe  exhibited  important,  and  the  whole  adapted 
to  anfwer  his  defign,  to  recommend  the  doftz-ine  of  juiliftcation^ 
as  worthy  of  all  acceptation  through  the  world  ;  on  account  of 
the  peculiar  privileges,  bleffings  and  glories  contained  in  it,  and 
flowing  from  it,  to  believers.  Put  this  author  underllands  re- 
conciliation in  verfe  i  :th  the  Him.e  as  in  the  foregoing  verfe,  a 
chano;e  of  ilate  common  to  believers  and  Tinners,  tlirough  the 
world.  To  me  it  appears  abfurd,  that  after  the  apoftle  had  fo 
ilrongly  and  of  fet  purpofe  defci;-ibed  the  peculiar  happinefs  and 
"bleflings  of  believers,  he  ihculd  conclude  in  fuch  a  fiat  man- 
ner, '^  that  they  had  received,  but  what  is  common  to  diem 
and  an  ungodly  world.  It  is  incredible,  Efpecially,  as  we 
have  fnewn  the  word  "  reconciled  '*  in  the  foregoing  verfe,  wdll 
not  bear  his  con{lru6lion  ;  and  alfo,  that  peace,  reconciliation 
and  friendlliip  with  God,  is  the  very  firft  appropriate  bleHing 
to  believers,  defcribed  verfe  firii.  This  author,  having  thus 
fixed  his  wrong  fenfe  upon  the  words  '^juftification  and  recon- 
ciliation,'* and  hereby  got  his  own  mind  and  the  mind  of  his 
reader  upon  the  wlieel  of  an  ambiguous  change  of  words,  by 
annexing  thefe  wrong  ideas  to  them — is  prepared  to  apply  his 
damage  by  Adam  and  advantage  by  Chrifi:,  to  the  fame  all 
men,  univerfally  :  and  to  fix  a  fenfe  to  the  word  juftification 
of  life,  verfe  18,  not  only  different  from  both  the  fenfes,  in 
which  he  had  already  ufed  it  5  but  far  remote,  from  what  it  is 
ever  ufed,  in  the  whole  book  of  God.  I  will  give  the  reader 
the  words  of  the  apoflle^  and  his  paraphrafe,  in  two  columns. 

The 


(    157    )  . 

The  text,  His  paraphrafe, 

-  V.  1 8.  Therefore,  as  Therefore,  as  it  was  by  the  lapfe 
by  the  offence  of  one,  of  the  one  man  Adam,  that  the  judi- 
judgment  ^ame  upon  cial  ad  ^*  dull  thou  art,  and  to  duft 
ail  men  to  condemnati-  (halt  thou  return"  came  upon  ^1  men 
on;  even  fo,  by  thp  fubjefting  theiTi  to  death:  even  fo,  by 
righteoufnefs  of  one,  the  the  righteoufnefs  of  the  one  man  Je- 
free  gift  came  upon  all  fiis  Chrift;,  the  oppofite  advantageous 
men  unto  juftiftcatiqn  gift  is  come  upon  the  fame  all  men, 
of  life.  which  delivers  them  from  death,  to 

reign  in  life  for  ever,  Po  26  Sc  2y, 
It  is  obvious,  at  firft  view,  that  in  his  conftrudion,  this  jufti- 
fication  means,  a  refurredion  to,  a  happy  immortality,  But 
furely,  juftification  and  a  refurre6lion  are  different  things,  as 
different  as  a  pfajm  book  and  a  teftament,  or  any  two  things 
that  can  be  named.  And  it  is  falfe  in  fa(5l,  to  aver,  that  a  re- 
furredlion  ^'  to  reign  in  life  for  ever,"  is  come  upon  all  men  : 
for  certainly,  the  relurre6tioji  of  the  wicked,  will  be  to  damna- 
tion. It  is  aifo  evident,  ^'  that  juftification  of  life,"  bears  no 
fuch  fenfe,  any  where  elfe,  in  the  book  of  God.  Nor  doth  he 
pretend  to  adduce  any  parallel  text,  to  juftify  this  conftni^tion. 
7^he  fubftance  of  his  reafon  for  it  is,  that  the  oppofition  in  the 
comparifon,  upon  his  fcheme,  requires  it.  But^  if  fuch  a  liberty 
may  be  taken,  to  put  an  uninfpired  fenfe  upon  a  text,  which  is 
no  where  found  in  fcripture,  to  accommodate  it  to  a  man's 
fcheme,  there  is  no  fecurity  in  revelation  :  nor  is  there  any 
fcheme  of  error  in  the  world,  but  in  this  way  may  be  fathered 
upon  the  pracles  of  God.  .  In  paraphrafing  that  claufe  of  verfe 
16.  "  but  the  fr^e  gift  is  of  many  offences^  to  juflificatipn,"  he 
gives  another  and  more  ftrange  fenfe  of  the  word  :  He  fays,  it 
is  a  ".juftification  including  in  it  their  deliverance  frotn  fin  as 
well  a^  death,"  p.  26.  that  is,  it  includes  both  fan(51:ification 
and  the  refurre&on  ;  which  is  not  only  entirely  remote  from 
the  fenfe  in  which  Paul  always  ufes  the  v/ord,  and  froip  which 
it  is  ever  ufed  in  fcripture  ;  but  it  tends  totally  to  cpnfound 
fcripture  language,  and  the  diftindl,  different  do6trines  taught 
in  it.  In  his  application  of  his  paraphrafe  and  notes,  he  gives^ 
us  this  refult,  p.  80.  "  the  plain  truth  is,  that  final,  everlafting 
falvation  is  abfolutely  the  free  gift  of  God  to  all  men,  through 

Jefus " 


(     '58    ) 

JefusGhrift,"  and  fo  on  as  before  noted.  Upon  which  I  would 
rentiark,  if  this  gift  or  grant  of  God  be  made  to  all  inen,  and 
the  apoille  has  lb  taught,  it  muft  be  at  leaft,  principally  collec» 
ted  from  verfe  i8.  where  he  fays  ^^  the  free  gift  came  upon  all 
men,  ijinto  juftification  of  life  :*'  for  it  is  the  only  text,  which 
cxprelTes  all  men,  the  reft  are  fuppofed,  by  implication,  Lee 
us  trayerfe  this  text,  and  fee  if  this  doctrine  be  taught  in  it, — 
it  is  obvious,  that  this  complex  all  men,  includes  two  manner 
of  people,  in  this  world  and  world  to  come,  whofe  ftates  are 
far  more  dilFererit  than  was  that  of  Efau  and  Jacob  and  their 
pofterky,  as  nations,  in  this  world.  For  this  complex  all  men, 
are  fome  in  heaven,  fome  in  hell,  and  others  on  earth  ;  in  whofe 
cafes,  refpecbing  juftification  of  life,  there  is  a  moft  eflential 
difference  :  confequently,  this  juftification,  as  predicated  of  the 
whole,  m.uft  carry  in  it  two  as  extremely  wide  and  different 
fenfes,  as  there  is  in  the  ftate  of  this  complex  all  men,  on  whom 
it  is  faid  to  come.  Is  this  pofTible  ?  It  is  incredible^  that  Paul 
ihould  ufe  it,  in  fo  many  different  fenfes,  as  already  noted  in 
the  compafs  of  twenty  verfes.  But  that  one  and  the  fame  phrafe 
refpeding  the  fame  fubje6t,  at  the  fame  time,  ihould  carry  in 
it  t^'o  fenfes  fo  extremely  different,  as  this  juftification  applied 
to  all  men  muft  do  j  furely  '^  exceeds  all  belief,"  and  is  enough 
to  ftun  an  infidel.  Again,  to  fay  '"  the  juftification  of  life," 
one  of  the  moft  important  privileges  of  the  gofpel  and  kingdom 
of  God,  is  come  upon  all  thofe  who  now  are,  and  ever  will  be 
caft  out  of  this  kingdom,  and  all  its  blefrings,and  be  configned 
to  the  damnation  of  hell,  is  fuch  an  outrage  upon  common  fenfe 
that  afavage  might  blufh  to  be  giiilty  of.  Moreover,  if  this 
gift  aijid  grant  be  made  to  all  men,  then,  the  privileges  and  blef- 
lings  of  it,  muft  be  elfentially  the  fame  to  this  complex  ail  meriy 
otherwife  this  author's  key  is  blown,  '^  the  plaifter  is  not  as  big 
as  the  fore"  as  he  exprcffes  it.  Try  this  gift  and  grant  by  com- 
mon  ftnfe,  and  fee  the  refylt.  Common  fenfe  teacheth,  that 
every  gift  or  grant  *^  whether  of  power  or  privilege,"  muft 
convey  elfentially  the  fame  power  or  privilege,  to  all  the  fub- 
jedls  of  it.  E.  g.  thus,  the  commilfion  to  the  miniftry,  granted 
to  the  apofties,  conveyed  the  fame  and  equal  powers  to  all, 
whom  Chrift  commiffionated,  by  it.  And  the  great  charter  of 
adoption,  granted  by  our  Lord  to  believers^  John  i .  1 2.  con- 

vevs 


c.  .159  ). 

v€ys  effentially  the  fame  privileges,  to  all  the  fubjefts  of  it. 
,**  To  as  many  as  received  him,  to  them  gave  he  power  to  be-, 
come  the  fons  of  God>  even  to  them  that  believe  on  his  nanne." 
And  thus  it  mud  be  with  the  important  gift  and  grant  "  of 
jtiilification  of  life,''  The  eflential  privileges  and  bieflings  of 
it)  muft  appertain,  to  all  the  happy  fubjedls  of  it.  Is  it  true, 
that  the  fame  eflential  privileges  and  bieflings  of  juflifi cation, 
appertain  to  this  complex  all  men,  in  this  world  and  world  to 
come,  on  whom  it  is  faid  to  come  ?  trace  the  fad:.  To  the  one, 
the  believing  part  of  this  all  men,  the  juftification  of  life  brings 
with  it  "  peace  with  God,''  '*  accefs  by  faith  into  his  grace 
wherein  they  Hand,"  "  rejoicing  in  hope  of  the  glory  of  God," 
"  glorying  in  tribulations  for  the  fandlified  improvement  and 
benefits  of  them,"  "  a  hope  that  maketh  not  afliamed,."  "  fup- 
ported  by  the  love  of  God  fhed  abroad  in  the  heart,"  and  "joy 
in  God  as  their  covenant  God  and  Father"  in  this  v/orld,  as  the 
bieflings  are  annumerated  v.  1,2,3,4,5,  and  nth  of  the  con- 
text, together  with  their  being  approved  as  righteous,  delivered, 
from  the  wrath  to  come,  and  immediately  inflated  in  eternal 
life,  in  the  great  judgment  day,  as  v.  9  &  loth.  To  the  other, 
the  whole  unbelieving  part  of  this  complex  all  men,  this  fup- 
pofed  gift  and  grant  conveys  not  one  of  thefe  peculiar  annu- 
merated bieflings  in  this  life,  nor  at  the  day  of  judgment.  But 
the  Saviour  and  Judge  tells  us,  "  they  are  condemned  already, 
and  the  wrath  of  God  abideth  on  them."  And  that  in  the  great 
day  "  they  fliall  go  away  into  everlafliing  punifliment."  And 
this  author  fays,  in  that  day,  they  will  be  condemned  to  an  age 
of  awful,  unutterable  punifliment,  and  will  literally  die,  the 
fecond  death.  But  fomehow,  and  at  fomc  time  or  another,  they 
will  be  quickened  from  that  death,  and  if  fl:ill  ftubborn,  will 
be  tranfmuted  into  n  difl*erent  fl:ate  or  fliates,  and  be  tormented 
in  a  different  difpenfation  or  difpenfations  for  ages  of  ages,  till 
they  are  humbled  and  purified,  nobody  knows  how— where— 
or  when— but  when  fitted  for  it,  they  fliall  reign  in  eternal  life. 
Here  we  have  traced  the  fad  as  this  author  would  have  it.— - 
Let  tjie  reader  judge,  does  this  gift  and  grant  as  applied  to  this 
great  complex  body,  convey  the  fame  effential  privileges  and 
bieflings  to  all  the  individual  fubjedls  of  thefe  all  men,  on  whom 
hh  faid  to  comcf  by  no  means  :  their  ftates  are  as  different 

as 


(■    i6o    ) 

as  heaven  and  hell.  Did  the  apoftle  mean  to  contain  all  this 
variety  and  contradidiion,  in  this  important  phrafe  ?  Could 
he  mean  that  this  free  gift's  coming  upon  men,  (hould  have 
fuch  a  conftrudion,  contradicloiy  to  all  the  gifts  and  grants  of 
power  or  privilege  ever  given  or  granted  by  God  or  man,  thro' 
the  whole  world  p  it  is  impoffible.  Therefore,  the  all  men  on 
whom  it  is  come,  muil  mean  bislievers  only  :  on  theffeonly, 
can  it  be  predicated,  and  to  thcfe  only  doth  it  agree, 

I  will  add  once  more,  '^  juftification  of  life"  cannbt  be  ap- 
plied to  all  the  unbelieving  and  lingodiy^  becaufe  it  is  a  repug- 
nant contradidion,  to  the  nature,  import  and  defign  of  this  im- 
portant privilege.  **  Juftification''  can  no  more  mean  the  re-= 
furreftion,  or  the  refurreclioh  and  fanclificationj  than  it  caii 
mean  eletlion  and  adoption  :  fuch  an  application  being  alike, 
entirely  alien,  from  the  nature  and  defign  of  it^  But  what  I 
would  particularly  note  is,  the  af>oftIe  could  not  perphaps  have 
cholen  a  wordj  more  abfolutely  exclufive  of  the  conft:rudiort 
and  dodrine  we  oppofe,  than  ^^  juftification  :"  for  the  whole 
of  this  glorious  privilege,  confifts  in  the  blefTmgs  appropriate 
to  believers  in  thislife^  and  beftowed  in  the  day  of  judgment  : 
in  their  being  approved,  faved  from  wrath,  and  inftated  in  eter^ 
nal  life,  in  that  day.  The  doctrine  and  fub]e6t  is  then  exhauf- 
ted  :  for  the  whole  privilege  and  final  bleftings  of  it^  are  then 
all  beftowed  of  God,  and  compleatly  enjoyed  by  all  the  juftified^ 
the  whole  believing  world,  in  that  day.  The  do61:rine  is  per- 
fe6l:ly  illuftrated,  fulfilled  and  fihifhed.  It  is  ended,  fucceeded, 
and  if  I  may  fo  exprefs  it,  fwallowed  up,-  in  another  more  illuf- 
trious  privilege^  efientially  conne6led  with  it,  viz.  their  glori-= 
fication  ;  as  in  that  golden  chain,  Rom.  8.  30.  ^'  and  whom  he 
juftified,  them  he  alio  glorified.''  Now  fince  the  whole  blef-. 
fings  of  juftification  are  then  beftowed,-  and  the  whole  defign  of 
it,  then  compleated  ;  it  is  impofTible  in  the  nature  of  the  thing, 
that  it  can  be  extended  to  any  others^  or  any  more,  th^ii  to  the 
believing  and  juftified,  in  that  day^  Juftification  in  the  gofpel 
fenfe,  can  no  more  be  extended  to  the  unbelieving  and  con- 
demned in  that  day,  either  then,  or  afterwards  to  eternity,  thaii 
a  prophecy  that  hath  been  already  compleatly  fulfilled,  can  be 
faid  to  be  ilill  in  force  and  yet  to  be  fulfilled.  The  predicatiori 
in  both  cafesi  being  alike  repugnant  and  abfolutely  contradic- 
tory 


(  161  ) 


tory  to  the  nature  and  defign  of  the  fubjeiSc'and  dodrine,  to 
which  it  is  applied.    ■  ■    ^  ■   ^.  .  ^    ■ 

•   We  tnift  we  have  made  full  proof,  that  the  word  "juftifica* 
tion''  will  not  bear  the  different  conftriictions  Ke  puts  upon  it, 
in  lupport  of  his  tenet.     It  is  already  fhewn,  that  the  Dr.  ex- 
prefsiy  afierts, "  thejuilification  of  life"  is  no  v/here  in  thefacred 
writings,  faid  to  bebeftowed  upon  finners  in  comnnon  ;  but  is 
appropriate  to  believers.,  and  repeatedly  aflerts  and  proves, 
'^that^no  one  can  be  iuftificd,  who  is  not'a  believcf.** ,  With-^ 
out  recurring  to  all  the  texts  upon  the  fubjeA,"by '  v/hat  hativ 
been  lad  offered  we  fee  the  fure  and  evident  'ground  upon  which 
it  {lands,  viz,  "  It  is  a  contradi<5lion  to  the  nature,  iir.port  andi, 
defign  of  the  great  dodhrine  of /'  julliScacion"  to  apply  k  to  the^ 
unbelieving  and  ungodly "^^  who  are  condemned  already"  and. 
will  be  condemned  in .  the  day  of  judgment.    And  from'  v/hat 
hath  been  proved  it  clearly  and  certainly  follows,  that  the >?//' 
ffteiiGVi  whom  juftification  of  life  is  come,  are  believer^,  only--- 
that  his  key,  in  applying  it  to  all  unbelievers,  is  a  falTe  one  j 
and  that  his  do6trine  of  the  falvation  of  all  men  is  not  ground- 
ed on,  but  is  in  fact  confuted,  by  this  text,  in  its  connexiofi 
with  the  context*'  ^        ,  • 

To  proceed*  (4thly.)  the  tenet  we  oppofe,  is  diredtly  fubver- 
five  of  the  apoflle^s  do6lrine  of  juftification  by  faith,  with  all 
his  arguments  and  illuflrations  in  fupport  of  it  :  and  in  fadl  in- 
fers the  very  conclufion  and  do6lrine  which  Paul  rejcfls  with 
the  utmoft  abhorrence,  with  a  ''  God  forbid."  It  is  already 
.{hewn,  the  ^reat  do6trine  of  juftification  by  faith,  will  terminate 
in  the  tranfadions  of  the  day  of  judgment.  The  final  blefTmgs 
of  it  Will  then  be  beftowed,  and  the  defign  of  it  be  compleatly 
ar jfvv cred  and  terminate  in  it.  Now,  to  fay  that  the  condemned 
In  that  day,  will  yet  be  faved  in  foiTie  after  difpenfations,  is 
entirely  to  fet  afide  this  whole  do6trine  as  unnecefTary  to  the 
faivation  of  men  -,  as  ufelefs,  and  no  infrrument  or  m>edium  of 
f^ilvation  in  fad,  to  a  great  part  of  them,  who  fhall  be  faved. 
Surely,  Paul  could  not  thus  fubvert  and  abolifli  his  divine  doc- 
trine of  juftification,  by  faith.  He  labours  vnth  many  argu- 
ments, to  exhibit  this  do6trine,  the  only  way  of  life  for  finful 
man  5  and  illuftrates  it  in  the  example  of  Abraham  in  the  pre- 
ceeding  chapters*     Can  it  be  fuppofed,  when  he  is  making  his 

y  inferences 


inferences  from  this  very  do6t:nne,  to  illiiflrate  the  iiriportance 
^nd  glory  of  it,  and  comes  to  this  paragrapk  in  difpiite,  that  he 
fllouid  go  intirely  off  from  his  main  fubjcvft,  and  fet  up  an  op- 
tjofite  do6^rine,  in  contradiction  to  it,  viz.  that  all  the  unbeliev,- 
mg  ungodly  world  fhoujd  be  faved,  without  this  juftification, 
and  in  a  v;ay  fubverfive  of  it  ?  Is  it  fuppofible,  that  he  fliould 
introduce  this  tenet,  and  another  difpenfation  for  the  falvatioii 
of  all  the  finally  wickeJj  and  thereby  fet  afide  not  only  this  doc- 
trine of  juftification  by  faith)  but  the  whole  fcheitie  ofgofpel  doc- 
trine connected 'vrjth  it ;  as  regeneration>  faith,  repentance,  gof- 
pe.l  hoiinefs,  gofpel  precepts,  inilitutions^  promifes,  means,  du- 
ties and  pnvjieges  ;  in  a  word;,  that  he  fnould  fet  afide  the  whole 
CEConomiV  of  the  difpenfation  of  the  Icingdom.  of  God  in  this 
worldj  as  unneceflary  to  their  faivation  ?  No  friend  to  revela- 
tion, who  well  confiders  it>  can  pofTibly  admit  it  -,  for  fuch  an 
amazing  Contradidtion  of  dodtrine,  in  a  continued  difcourfe, 
carries  the  higheft  reflection  upon  the  character  of  the  apoftle 
as  a  writer,  and  upon  the  dodrine  of  infpiration  itfelf.  Again, 
the  very  fame  abfurdity  attends  this  tenet,  as  juftification  by  the 
law,  upon  which  Paul  rejects  it,  viz*  it  makes  ^^  faith  void," 
&  the  promife  made  to  faith,  and  to  believers ^*^of  none  effe^L :" 
"  for  if  they  which  are  of  the  law  be  heirs,  faith  is  made  void, 
&nd  the  promife  made  of  no  effed,"  Rom.  4.  14.  This  argu- 
iTiCnt  is  full  as  ftrong  againft  this  ftrange  tenet  :  for  if  final, 
condemned  unbelievers  (who  neither  have,  nor  ever  can  have 
faith)  are  heirs,  and  Iliall  be  faved,  it  is  gl^iringly  evident  ''that 
faith  is  made  void  and  the  promife  of  none  effe6t."  The  apoftle 
argues  this  cannot  be,  v,  16,  ^'  therefore  it  is  of  faith,  that  it 
might  be  by  grace,  to' the  end  the  promife  might  be  fuj-e  to  all 
the  feed,  not 'to  that  Only  which  is  of  the  law,  but  to  that  alfo 
which  is  of  the  faith  of  Abraliam,  who  is  the  father  of  us  ail." 
Final  unbelievers  can  never  be  the  feed  here  meant,  nor  can 
Abraham  ever  be  the  father  of  the  finally  condemned,  in  the 
fenfe  intended,  in  this  text.  Itjs  further  to  ht  noted.,  the  very 
conclufion  Paul  reprobates,  with  utrnoft  abhorrence,  with  a 
"  God  forbid"  certainly  attends  this  ftrange  dodlrine,  viz.  "  it 
makes  void  the  law.*'  "Do  we  theh  make  void  the  law  through 
faith  ?  God  forbid  ;  yea  we  eftablifti  the  law,"  Rom.  3.  31. 
The  gofpel  dodtrine  of  juftification  and  faivation  by  faith,  doth 

moft 


(     i63    ) 

moH  furely  and  flrongly  eftabliih  the  moral  law  of  God,  in  its' 
variety  of  ufes,  and  as  of  indifpenfibly  binding  obligation  upon 
all  men,  believer?  and  others,  in  this  v/orld.     It  is  eitablifhed 
upon  msLny  unchangabk  grounds^  as  that  of  the  moral  excel- 
lency and  perfe(ft:ion  of  it,  being  "hoiy,jufl  and  good,"  Again, 
as  it  is  the  defign  of  the  Father,  in  opening  this  way  of  life  to 
finful  men,"  to  fet  up  and  eftablifh  his  authority ,^  law  and  go- 
vernment over  them  ;  by  opening  a  door  whereby  he  may  be 
jufl  and  the  juftifier  of  every  one  who  believes  in  Chrill,  and 
becomes  cordially  obedient  unto  him  ;  and  as  it  is  the  defiga 
of  the  Son  of  God,  in  the  redemption  and  f  alvation  of  finful 
men,  to  eftablifh  it  upon  the  mioft  lure  and  unchangeable  foun- 
dations y  partly,  by  magnifying  the  law,  and  making  it  honor^ 
able,  in  that  righteoufnefs  whereby  all  the  believing  world  are 
juilified,  and  partly^,  by  his  Spirit  and  grace  adtualiy  reducing 
all  whom  he  fayes,  to  become  a  willing  people,  cordially  obe- 
dient to  the  authority,  law  and  gofpel  of  God  in  this  world, 
Furtherm.ore,  Chrill  hath  a  new  eltablilhed  the  binding  obli- 
gation of  this  divine  law,  upon  all  men  by  his  own  authority  ; 
announcing  to  the  world  *'  not  a  fot  or  tittle  of  the  law  fhall 
fail  /'  and  that  he  who  teacheth  and  exemplifieth  this  law,  £hall 
be  great  in  the  kingdom  of  heaven  ;  but  he  Vv^ho  doth  the  con- 
trary ihall  be  leaft,  (i.e.)  Ihall  have  no  part  in  it.  Mat. 5. 18,19, 
Paul  teacheth  we  are  under  law  to  Chrift.    But  what  is  of  fpe- 
cial  note  is,  the  very  faith  whereby  v/e  are  iuftified  and  fav^d, 
teaches  and  influences  '^  to  a  cordial  fubje^t'ian  &  obedience  to 
the  authority,  law  and  gofpel  of  God.    It  v/orks  by  love,  puri- 
fies the  heart,  and  fanc^tifies  the  life  :  and  by  this  eflential  pro- 
perty, it  is  diftinguifhed  from  the  faith  which  will  not  favej  as 
taught  by  St,  Paul,  Tames  and  John..     So  that  this  very  faith 
eilabliHies  and  exalts  the  law  of  the  Lord  ovir  God.,    In  a  word^ 
this  diviAe  law  is  the  indifpenffole  rule  of  our  duty  and  meafure 
of  our  happinefs  ;.  ^nd  without  a  genuine  conformity  to  it  '^  in 
gofpel  holinefs,  no  man  {hall  fee  the  Lord."  It  is  very  evident^ 
that  in  th.efe  and  ot;her  ways  which  need  not  be  mentioned,^ 
the  gofpel  dodlrine  of  juftification  and  falvation  by  faith,  doth 
moft  flrongly  eflabli^fh  the  divine  law  as  indifpenfibly  binding 
upon  all  men  in  this  world,  and  a  cordial  fabjedlion  and  obe- 
diential regard  to  it  in  this  life,  as  abfolut<tly  necelfary  to  the 
"         .  falvatioa 


,       .  (     i64     ) 

falvation  of  men.  ^f  Blefled  are  the  pure  in  heart,  for  they  ihall 
feeGodi"  but ;"  except  a  man  be  born  agahi,"  "be  born  of  the 
Spirit"^n<i;be.iTiadefpiritual,  ^'  he  cannot  fee  the  kingdonn  of 
God/'  are  the  do6lrines  of  Chriil,  eftabliiliing  this  truth.   But 
the  doctrix:ie  of  the  falvation.  of  all  the  final  unbelieving  and 
difobedienty  teaches  rebellion  and  defiance  to  the  law  eftabliili- 
ing dodrine  of  faith,  and  to  the  lav/  of  God,  itfelf  :  it  teaches 
that  men  may  live  and  die  rebels  to  all  the  lav/s  of  God  and 
man  in  this  world,  and  yet  there  is  not  force  enough  in  all  the 
threatnings  and  curfes  in  the  book  of  God,  to  bar  and  finally 
exclude  thern,  a  reign  in  eternal  life.    Is  not  this  to  make  void 
the  law  of  God,  in  the  precepts  and  penalties  of  it  ?    What 
doth  Paul  mean  by  making  void  the  law,  but  making  it  fo  ufe^ 
lels,  as  that  an  obediential  regard  to  it  in  this  life,  is  unnecef-. 
fary  to  the  falvation  of  m.en  ?  and  doth  not  the  doctrine  we 
oppofe,  in  this  very  fenfe  make  the  law^Dfolutely  void  ?  and  ' 
the  very  doctrine  of  faith  he  was  eftablilhing,  likewife  void  ? 
it  is  an  horribly.ufurpijig  do&ine  :  it  uiurps  an  authority  above 
all  that  is  called  God,  in  heaven  and  earth  :  for  it  ufurps  a  dif- 
penfmg  poi\^r  over  all  the  authority  and  laws  of  God  and  of 
mankind:  it  fo  difpenfes.  all  the  obligations  of  mankind  to 
God  and  to  one  another,  that  in  violationof  the  whole,  it  pro- 
mifes  the  rebellious  finner  "a  final  reign  in  etei-nal  life."  V/hat 
can  be  a  rxior'e  s;larino:  abfur.dity  in  itfelf,  or  more  flagrant  con- 
traaiction  to  the  whole  lenor  of  revelation  ?  to  impute  it  to  the 
grace  of  God,  k  a  high-difhonour  to  his  wifdom  and  grace  ; 
becaufe  it  is  exhibiting  his  grace  as  oppofing  and  fubverting 
the  authorityj.law  and  c^overnment  of  God,  in  this  world.  .  To 
impute  it  to  the  niediation  and  blood  of  Chrifl,  is  to  make  him 
inflead  of  the  great  fuppGrter,-  in  reality  the  fubverter  of  his 
Father's  authoi;ity  and  government  in  this  world  ;  and  alfo  tlie 
fubverter  of  his  own  authority  and  government.    What  dif- 
honours  can  be  great.er  tothegrace  of  God  and  to  the  Soviour 
of  the  world,  than,  fuch  impious  imptitations  ?  and  can  fuch  a 
do'dlrine  be  attributed  to  Saint  Paul  ?    No,   he  reprobates  it, 
with  greateft  indignation,  with  a  '*  God  forbid  :'*  and  let  all 
good  m.en  join  himi  in  it,  and  fay -amen,  to  it.    As  a  concluding 
evidence  that  Paul  never  taught  diis  doctrine  and  particularly 
in  this  paragraph,  weproceed  toihew  (5thly.)  the  fcope  of  the 

apoftle 


(     1^5    ) 

apoftle  in  the  foregoing  part  of  tliis  epiflle,  his  reafonings  in 
fiipport  of,  and  inferences  fronn  h^  do6lrine  of  j unification  by 
faith,  in  connexion  with  hi^  grand  defign  in  the  whole,  viz.  to 
recommend  and  inforce  it,  all  naturally  and  necelTarily  lead  us 
to  a  conftru6tion  efTentially  different,  and  fubverfive  of  thi^ 
author's  conftruction  and  doctrine,     I  apprehend  this  author 
did  not  recur  back  far  enough  to  fix  the  fcope  of  the  apoftle 
and  introduce  the  connexion,  truly  :  had  he  done  it,  he  might 
have  faved  himfelf  and  the  world  the  trouble  of  his  paraphrafe 
and  notes.     The  grand  defign  of  the  apoftle  is,  to  fet  forth, 
eflabiifli  and  recommend  the  do&ine  in  which  he  much  glo- 
ried.   It  is  in  the  firft  chap.  v.  i6.  '^^  For  I  am  not  afhamed  of 
the  gofpel  of  Chriil,  for  it  is  the  povv^er  of  God  unto  falvation 
to  every  one  that  beiieveth,  to  the  jew  fLal  and  aifo  to  the 
greek,"     It  is  furely  effedual  for  falvation  to  every  believer 
v/ithout  diftindion  or  exception  :  and  it  is  exclufiveiy,  the  only 
way  of  life  for  finful  m^an,"     This  feems  to  be  the  precife  view 
and  grand  intention  of  the  apoftle,  as  appears  by  his  arguments, 
illufcrations  and  inferences.    The  Dr.  is  ftill  in  this  fentiment ; 
affirniing,  that  *^  faith  in  the  promifed  feed  (Chrift)  has  ail  a- 
long  been,  now  is,  and  always  will  be,  the  only  way  of  life, 
for  finful  man."     Would  the  univerfalifts  heartily  fubfcribe 
this,  the  controverfy  is  ended.    For  the  conclufion  is  felf-evi- 
dtnz,  '^  if  this  be  the  only  way  of  life"  no  final  unbeliever  can 
pofnbly  be  faved.     To  prove  his  dodlrine  and  compleatly  an- 
fwer  his  intention,  the  apoftle  adduces  and  fets  forth  "the 
do6lrine  ofjiuftification  by  faith  :"  this  opens  a  door  of  falva^ 
tion  to  all  the  living  world,  upon  the  fame  terms.    Jews  and 
gentiles  without  diftindion  or  exception,  upon  becoming  be- 
lievers, ihail  be  juftified  and  faved.    On  the  other  hand,  in  the 
nature  of  it,  it  is  exclufive  of  every  other  way  of  life  :  for  fin^ 
fui  men  cannot  be  faved,  unlefs  they  be  juftified  ;  and  no  one 
can  be  juftified  but  by  faith  in  Chrift.     His  argumentation  is 
as  clear  as  dem.onftration,  and  fully  anfwers  his  intention.   The 
jew  can  have  no  objedion,  for  it  is  the  way  of  falvation  pointed 
out  in  the  revelation  of  God  to  that  people.    This,  is  his  firft 
argument  and  proof,  ''  for  the  righteoufnefs  of  God  is  revealed 
(in  that  revelation)  from  faith  to  faith,"  "  as  it  is  written,  the 
uft  fliaU  live  by  faith,"  yerfe  17th.     Thaf  it  is  exclufiveiy, 

the 


tan  only  way  of  life,  he  evinceth  by  this  general  argument,  viz, 
that  all  men,  jews  and  gentiles  are  under  fin,  and  the  whole 
world  guilty  before  God,  as  he  proves  by  particular  induftions, 
from  verfe  1 8  to  yv  9th  and  1 9th  of  the  3d  chap.    Whence  he 
argues,  therefore  no  man  can  bejuftified,  but  in  this  way  of 
faith  in  Chrifb,  inilituted  of  God,    They  cannot  be  juftified  by 
works,  by  any  law  ;  not  by  the  lawof  innocency;,  by  the  law  of 
nature,  nor  by  the  revealed  law  of  the  jevvs,,  without  faith  : 
they  are  all  alike  finners,  and  fhut  up  to  the  faith  of  Chrift  as 
their  only  hope.    He  alfo  proves  it  by  this,  "  every  other  way 
makes  faith  void  and  the  promife  of  none  effedc."    Again,  that 
it  is  a  way  of  falvation  opened  to  ail  the  living  world,  he  illuf-r 
trares  by  nhe  example  of  Abraham.     Furtherm.ore,  that  it  is 
effeclual  and  infures  falvation  to  every  believer  without  excep- 
tion ;  he  fhews  we  have  every  alTuring  reafon  and  inducement 
to  believe.    For  the  moral  perfedions  of  God  are  all  harmonic 
ouily  (lifpiayed  in  this  way  of  juftification  and  life  ;  his  holinefs 
and  jullice  is  honoured  in  it^  ^^  for  he  can  now  be  juft  and  the 
juftifier  of  every  one  who  believes  in  Jefus  j*^  his  wifdom  and 
grace  are  m.oll:  illuftriouily  difplayed  in  it :  all  boafling  i^  ex- 
cluded from  the  creature  :  the  highefl  honours  ifedound  to  the 
mediation,  blood,  righteoufnefs  and  redemption  of  Chrift :  and 
this  propitiation  is  fet  forth  for  this  very  purpofe,  that  the  world 
through  faith  in  it  might  be  faved  :  and  the  promifes  of  Go.d  are 
glorioufly  ilkifhrate  in  it.     And  the  laft  concluding  proof  of  it 
is  the  laft  verfe  of  the  fourth  chapter.    It  is  the  grand  intention 
to  be  anfwered  by  the  death  and  refurredtion  of  Chrift  :  ^'  who 
died  for  our  offences,  ^nd  was  raifed  again  for  our  juftification  :'* 
who  believe,  "  to  the  jew  firft,  and  alfo  to  the  gentile."    With 
this  he  clofes  his  proof  of  the  glorious  doctrine  he  fet  out  to 
evince.    And  immediately  proceeds  to  his  inferences,  to  illuf- 
trate  the  importance  and  glory  of  it,  in  an  exhibition  of  the 
diftinguiihing  privileges  and  bleffings  accruing  to  the  juftified 
believer.    And  it  is  for  this  double  purpofe,  the  eftablifliment 
of  believers,  and  to  recommend  it  to  the  world,  as  worthy  of 
all  acceptation,  to  induce  and  engage  them  to  believe  and  be 
faved.    And  the  peculiar  privileges  annumerated  v.  1,2,3,4,5, 
9,  10,  and  the  nth  verfes  are  appropriate  to  believers.     It  is 
they,  verfe  the  iKh,  who  joy  in  God,  through  our  Lord  Jefus 

Chrift, 


{     iCj     )      _ 

Chrillj  by  whom  they  have  now  received  the  atonement : 
whereby  he  becomes  their  covenant  God  and  Father. 

This  introduces  the  paragraph  in  difpute,  wherein  he  is  ftill 
purfuing  the  fame  fubjed,  in  another  method  of  illuftrating  the 
abounding  bleflings  to  believers,  viz.  as  they  are  derived  to 
them  from  Chrift  their  federal  head  and  furety ;  in  a  manner 
fimilar  to  what  fm  and  death  are  conveyed  to  the  natural  poft- 
erity  of  Adam.    For  this  purpofe  he  inflitutes  the  companion 
between  Adam  and  Chrifl  -,  and  fhews,  that  by  the  grace  of  God, 
believers  receive  righteoufnefs  and  life  from  Chrift  with  fuper- 
abounding  advantage,  in  feveral  very  important  refpe6t:s,  above 
and  beyond  the  lofs  fuflained>  in  the  firft  Adam.    Now^  in  this 
way,  the  connexion  is  eafy,  clear  and  ftrcng.     And  the  grand 
fubjedl  he  had  been  evincing  v/ith  fo  much  labour  ;  the  tenor 
of  his  arguments  and  iiluftrations ;  together  with  the  fpecial 
defignof  his  inferences  in  the  foregoing  context;  all  naturally, 
yea  necefifarily  point  out  this  connexion,  and  lead  us  to  this 
conilruction.     It  is  this  conftru6tion  only,  that  illuftrates  the 
gofpel  the  power  of  God  to  falvation  to  every  one  that  believes 
— that  evinces,  juftification  by  faith  the  only  way  of  life,  ex- 
clufive  of  all  others — that  is  beft  fitted  to  eilablifh  believers  in 
the  faith  without  wavering,  againft  the  force  of  perfecution  and 
fedu61:ion,  by  temptation  or  error.    It  is  this  alone  that  recom- 
mends this  do6trine  as  worthv  of  all  acceptation,  and  enforces 
faith  as  of  the  laft  importance  to  perifhing  fmners — and  in  a 
word,  that  gives  every  word  and  fentence  in  the  two  fides  of  the 
comparifon,  their  natural  and  full  force,  as  applied  to  each  fide 
of  it.    In  this  conllrudion,  as  applied  to  believers,  juftification 
and  juftification  of  life,  have  their  full  force,  as  they  are  always 
ufed  ;  and  need  not  be  forced  to  mean,  the  refurre<5lion,  the- 
refurredlion  and  fandtification,  and  be  predicated  of  the  unbe- 
lieving that  are  condemned  already,  and  that  are  condemned 
in  the  great  day,  in  a  fenfe  that  carries  in  it  the  grofiTeft  abfur- 
dity  and  contradiction  in  terms.    And  what  feems  fufficient  to 
decide  the  cafe  is,  that  believers  are  charac^eriftically  pointed 
out  to  be  tlie  perfons  intended  verfe  17.  "  for  if  by  one  man's 
offence,  death  reigned  by  one,  much  more"  they  which  receive 
abundance  of  grace,  and  the  gift  of  righteoufnefs,  "  fhall  reign 
in  life  by  one  Jefus  Chiift.''    He  evidently  fpcaks  of  what  they 

now 


C     i68     ) 

ncv/  receive  and  are  the  fubjeds  of,  in  this  pfefent  life,  as  con- 
ne6i:ed  v/ith  a  reign  in  life,  in  the  future  world.  But  it  is  be^ 
lievers  only,  that  receive  abundance  of  grace  (faith  and 
all  the  concommitant  graces  of  the  divine  life)  and  the  gift  of 
righteoufnefs,  whereby  they  are  juftified-in  this  life,  as  co'nnec- 
ted  with  their  reign  in  life,  in  the  world  to  come  :  and  thefe 
iTiuft  be  intended  :  for,  to  fay  of  all  gracelefs,  ungodly  men  3 
that  live  in  defiance  of  all  the  laws  of  God  and  men,  that 
tney  are  recipients  of  abundance  of  grace,  and  the  gift  of 
righteoufnefs,  ever}^  one  fees  is  a  ftaring  falfhood  an^  abfurdity. 
Befides,  this  text  is  evidently  parralel  with  verfe  nth,  v/here 
believers  are  defcribed  as  receiving  the  atonement  :  and  with 
John  I.  1'2.  "  But  to  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  fons  of  God,  even  to  them  who  be- 
lieve on  his  name ;"  where  believers  tire  precifely  and  charac- 
teriftically  pointed  out.  And  the  fam.e  verb  "  to  receive"  is 
employed  in  each  of  thefe  places.  And  one  thing  more,  which 
t6  m.e  confirms  this  conftaidtion  beyond  doubt,  ■  is,  that  the 
apofbk  here  employs  the  fame  forcible  method  of  arguing,  as 
in  ver.  9th  and  loth  applied  to  believers  :  inafmiUch  as  they  are 
"now"  the  happy  lubjecls  of  this  abundance  of  grace,  and  the 
gift  of  righteoufnefs,  whereby  they  are  juftified,  he  argues  a  for- 
tiori, ^^much  more  Oiall  they  reign  in  life,  by  one  JeiiisChriR." 
Can  this  method  of  arguing  apply  to  gracelefs,  wicked  m^en  ? 
iriafmiuch  as  they  do  not  receive  abundance  of  grace,  nor  the 
gift  of  righteoufnefs,  but  do  defpite  to  the  fpirit  of  grace,  and 
tram.ple  under  foot  the  blood  of  Chrifl,  that  *'  much  more  they 
fhall  reign  in  life  ?"  furely  it  cannot."  To  v/hich  m.ay  be  added, 
all  the  promifesof  the  heavenly  inheritance  and  of  a  futiire  reign 
in  life,  are  made  to  the  fubjedls  and  heirs  of  faith  only,  through- 
out revelation  :  and  doubtlefs  the  apoftle  doth  intend  and  doth 
in  fu6t  draw  his  conclufion  upon  this  v/ell  known  gofpel  foun- 
dation ;  and  therefore  believers  only  can  be  intended.  To  fup- 
pofc,  all  final  unbelievers  and  ungodly  are  here  intended  as  reci- 
pientsofthis  abundance  of  grace,  is  againft  the  tenor  of  fcripture, 
v/hich  defcribes  them  vedels  of  wrath,  &c.  as  a  fad,  it  is  grofsly 
faife  and  a  horrible  abfurdity  :  and  it  is  fuch  a  fenfe,  as  there  is 
no  evidence,  it  ever  entered  into  the  mind  of  the  apoftle  or  any 
m'an,  for  fcventeen  hundred  years  after  it  was  wrote ;  and  feems 

coined 


(     i69     ) 

coined  only  to  ferve  a-purpofe.     To  fuppofe,  they  are  fo  de- 
fcribcd  as  recipients  of  it,  becaufe  they  will  be  purified  in  hell, 
cr  in  ages  of  torment  after  the  future  judgment  -,  and  then  will 
be  the  recipients  of  it,  and  reign  in  life,  as  this  author  doth  ; 
is  to  fuppofe  a  do6lrine  moft  abfurd  and  pernicious  in  itfelf ; 
and  when  this  apoflle  hath  not  given  any  hint  in  his  writings 
of  fuch  ages  of  future  difcipline  ;  and  when  at  the  fame  time, 
it  is  fubverfive  of  the  grand  doflrine  in  which  he  gloried,  and 
hath  taken  To  much  pains  to  illuflrate  and  enforce  :  for  accor- 
ding to  this  t®net,  it  is  not  the  gofpel  accompanied  with 
the  power  of  God,  that  faves  thofe  who  believe,  exclufive 
of  any  other  v/ay  of  j  unification  and  life  :  but  it  is  hell  fire — 
and  the  tormenting  difcipline  of  ageS;,  that  has  this  mighty  pow- 
er, to  lave  the  unbelieving  world,  the  greater  part  of  mankind, 
according  to  this  writer.     This  is  to  make  the  apoftle  in  his 
inference,  to  deftroy  the  text,  he  would  illuflrate,  with  all  his 
argunients  and  labours  to  fupport  it :  and  inflead  of  recommen- 
ding and  enforcing  it,  to  render  it  contemptible  to  the  world. 
Moreover,  unlefs  believers  are  here  intended,  the  apoilie's  con- 
clufion,  drawn  in  the  next  verfe,  v.  i8,  is  not  true  :  "  There- 
fore as  by  the  offence  of  one,  judgment  cam^e  upon  all  men  to 
condemnation  ;  even  fo,  by  the  righteoufnefs  of  one,  the  free 
gift  came  upon  all  men  unto  juftification  of  life."  By  "all  men" 
in  this  laft  claufe,  he  mieans,  every  one  who  believes,  jew^  or 
gentle  without  diftindtion  or  exception,  precifely  according  to 
his  do6lrine,  expreffed  in  the  i8th  verfe  of  the  firft  chapter, 
v/hich  he  had  been  illuftrating  and  recommending  to  the  world. 
This  confrru<5tion  only,  prefer/es  and  fupports  a  coniiftency  in 
his  doclrine,  argumentations,  illuftrations,  and  inferences  in 
connexion  with  his  grand  defign  in  the  whole,  viz.  to  teach 
and  enforce  the  gofpel  way  of  juftification  and  falvation  by 
faith  in  Chrift,  as  of  the  laft  importance  to  all  men,  and  to  re- 
commend it  by  the  infinite  advantage  of  it  to  believers,  in  all 
points  of  view,  both  abfolute  and  comparative.     1  am  not  the 
leaft  moved,  by  the  remark  of  this  writer  upon  Dr.  Doddrige's 
conftrudlion  of  verfe  nth  and  thefe  texts  in  difpute,  as  applied 
to  believers.  He  fays,  p.  32.  "It  can  be  no  other  than  a  fiat 
contradiflion  to  the  exprefs  words  of  the  apoftle  himfelf,  to  fay, 
that  in  the  latter  par:  of  this  comparifoH;  not  all  men  are  meant, 

Z  but 


(     I70     ) 

but  believers  onlyj  that  is  a  few  of  them."  For  if  the  all\r\  the 
two  fides  of  the  comparifonj  includes  the  all  of  mankind  in  each 
part,  who  are  defigned  to  be  compared,  though  one  part  be  not 
fo  many  as  the  other,  yet  there  is  no  contradiction,  but  the  ut- 
mofl  propriety  in  it.  He  adds,  "  if  any  can  bring  thernfelves 
to  embrace  a  fenfe  of  this  pafTage,  that  is  attended  with  fo  grofs 
an  abfurdity,  I  fee  not  but  they  are  prepared  to  make  the  fcrip- 
ture  fpeak  what  they  pleafe.*'  Why  fo  harfh  and  hafiy  a  cen- 
fure  ?  In  the  two  fides  of  a  comparifon,  whether  of  men  or 
things,  there  may  be  more  in  number  of  one  character  and  de- 
nomination, than  in  the  other  ;  and  yet  the  word  all,  m.ay  with 
the  greateft  propriety  be  applied  to  defcribe  and  com;prehend 
the  whole  in  each  chara6ter  and  denomination,  in  the  two  fides 
compared.  Thus  if  you  compare  the  faved  and  loft  of  mankind 
by  their  diftinguifhing  character,  and  fay,  all  men  that  believe 
ihali  be  faved  ;  and  all  men  that  believe  not  ihall  be  damned  ; 
the  all  men  applied  to  the  firft  part,  is  as  properly  ufed,  though 
this  writer  fays  they  are  few,  as  in  the  other  part,  which  he  fup- 
pofes  to  be  many  more.  So  in  this  text  the  judgment  through 
the  offence  may  come  upon  all  men  univerfally,  and  the  jufti- 
fication  of  life  may  come  upon  all  believers  in  Chrift  as  univer- 
fally ;  and  the  term  all  men  may  with  ftri6left  propriety  be 
applied  to  both  fides  of  the  comiparifon.  For  different  fubjeds 
are  treated  of  in  the  comparifon,  Adam  and  Chrift,  with  the 
influence  of  their  tranfadtions  in  refped  to  mankind.  And  ef- 
fentially  different  things  are  predicated  of  the  one  and  the  other, 
condemnation  comes  to  all  his  natural  pofterity  by  his  offence, 
but  juftification  of  life  comes  to  all  who  areChrift's,  "to  all  his 
believing  feed"  as  univerfally,  through  the  world.  However, 
as  the  term  all  men,  in  this  laft  part,  hath  induced  others  be- 
fides  this  writer,  to  a  conftruftion  of  this  paragraph,  which  it 
will  by  no  means  bear,  as  Dr.  Doddridge  hath  obferved^  I  ftiall 
endeavour  to  fix  the  certainty  and  propriety  of  this  application 
of  the  term  ajl  men,  to  believers  only,  in  this  fide  of  the  com- 
parifon. Previous  to  which,  I  would  obferve,  this  author  in- 
fifts  the  word  ''eternal"  in  the  laft  fentence  to  the  righteous  and 
wicked,  ought  to  have  a  different  conftrudion,  becaufe  of  the 
difference  between  the  fubje6ls  of  it  :  for  which  I  fee  no  rea- 
fon.    But  if  fo^  furely,  with  far  better  reafon,  the  term  all  men, 

in 


I 

(  ;"i  ) 

in  the  two  fides  of  a  comparifon,  where  the  fubiefts  are  diffe- 
rent as  life  and  death,  condemnation  and  juftification  of  life, 
may  have  a  different  conftrudion,  according  to  the  fubjecls 
treated  of,  And  my  reafons  for  fixing  this  conflriiclion,  are 
thefe  ;  the  connexion  and  introduction  of  this  paragraph  leads 
to  this  conflrudlion  only,  as  has  been  fhewn.  The  apoftle  had 
been  inferring  the  bleffings  appropriate  to  believers,  and  gives 
notice  he  was  proceeding  to  illuftrate  the  fame  fubjedV,  by  in- 
troducing it,  verfc  12th,  with  a  Wherefore,  &c.  This  author 
admits  it  is  brought  in  as  a  proof  or  illuftration  of  what  went 
before  p,  29.  Another  reafon  is,  becaufe,  believers  are  charac- 
terifed  in  the  foregoing  verfe  from  which  he  draws  his  conclu- 
fion,  of  juftification  of  life  "  com.e  upon  them  in  this  verfe. 
And  this  author  allows,  the  words  "  they  which  receive  the  a- 
bundance  of  grace,"  plainly  intends  to  fpecify  the  perfons  on 
whom  it  is  beftowed."*  And  how  ?  but  by  a  chara6terifing  of 
them,  as  diftinguifhed  from  others^  as  is  done  in  all  other  parts 
of  fcripture  ?  A  further  reafon  is,  becaufe  this  juflification  of 
life,  is  every  where  elfe  appropriate  to  believers,  and  therefore 
ought  to  be  underftood  here  in  its  natural  fignification,  agree- 
able to  the  invariable  ufe  of  it  in  fcripture ;  add  to  this,  v/e  have 
proved  it  will  bear  no  other  conftrudion  :  and  efpecially  not 
that  given  by  this  writer.  We  have  Ihewn  that  the  application 
of  it  to  ail  the  unbelieving  and  ungodly,  involves  in  it  the  grof- 
feft  abfurdities  and  contradidions,  it  fubverts  the  dodtrine  and 
reafonings  of  the  apoftle  in  the  foregoing  chapters  -,  and  it  infers 
the  do6lrine  he  reje6ls  with  a  God  forbid  ;  necefTity,  therefore 
obligeth  us,  as  we  would  vindicate  the  do6trine  of  infpiration 
and  the  chara6ler  of  this  great  apoftle  as  a  confiftent  writer,  to 
rejecl:  the  application  of  the  term  ^"^  juftification  of  life"  to.  all 
the  unbelieving  and  ungodly.  And  it  is  far  miore  rational  to' 
admit  a  different  eonftrudtion  of  the  term  '^all  men"  in  the  two 
fides  of  a  comparifbn,  than  to  admit  fuch  palpable  abfurdities 
and  contradidtions  :  more  efpecially,  as  there  is  not  the  ieaft 
impropriety,  in  applying  fuch  a  different  conftru6tion,  to  fuch 
effentially  different  fubjeds.  For  it  is  "  an  invariable  rule,  the 
term  all  men,  and  all  other  univerfal  terms,  muft  have  a  more 
extended  or  limited  conftrudtion,  according  to  the  fubjedt  to 
which  they  relate  and  are  applied.."  Therefore  the  fubjedt  trea- 
*  P.  62.  ted 


(  n^  ) 

ted  of  and  to  which  they  are  applied,  mufl  firil  be  attended  to, 
before  wc  can  deternnine  whether  they  are  to  be  underftood  in 
a  ftri6l:ly  univerfal  or  limited  fenfe,  and  how  far  limited.    And 
it  is  alfo  to  be  noted,  the  term  all  men  is  often,  yea,  far  oftener 
ufed  in  a  limited  fenfe  in  the  new  teftament  writings,  and  par- 
ticularly in  St, Paul's,  ''than  in  that  which  is  ftridiy  univerfal. 
Therefore  we  put  no  new  fenfe  upon  it,  in  this  conftrudion, 
but  affix  fuch  a  limited  fcnk  as  is  common,  and  mull  be  put 
upon  many  texts,  unlefs  we  admit  grofs  falfnoods.     This  re- 
mark we  fhall  illuftrate  in  fome  texts,  they  lay  ftrefs  upon.  And 
'it  may  be  further  noted,  that  Paul  himfelf,   ufeth  this,  very 
phrafe  ''every  man  "  in  the  fingular  number,  rath.er  more  em'- 
phatical  than  the  plural,  in  a  fenfe  far  more  limited,  than  we 
do  in  conftruing  "  this  juflification  of  life"  as  the  appropriate 
privilege,  of  believers  in  all  ages  and  generations.    Thus  Co], 
1.28.  ''  whom  we  preach,  warning  ^every  man,'  and  teaching 
*'every  man,'  that  we  may  prefent  'every  man'  perfed  in  Chriil 
Jefus."    Here  the  term  "every  man' '  is  three  times  ufed  in  this 
verfe,  and  yet  it  cannot  pofubiy  mean  "  every  individual  of  the 
humane  race  exifring  from  the  beginning,   to  the  end  of  the 
world.'*    It  is  an  evident  impoiTibility  in  nature,  that  the  apo- 
Itles  could  teach  and  warn  the  millions  of  millions  that  lived 
and  died  in  the  four  thoufand  years,  before  they  were  born. 
And  there  were  millions  of  their  coiemporaries,  whom  they  had 
no  opportunity  or  advantage,  perfonally,  to  teach  and  warn. 
All  thefe  are  excepted,  exclufive  of  the  million  of  millions  that 
have  been,  and  now  are,  and  will  be  after  them,  to  the  end  of 
the  world,  whom  they  cannot  perfonally,  teach  and  v/arn.  The 
precife  meaning  then,  according  to  tlie  truth  of  fad,  muil  be 
this,  viz.  "  they  taught  and  warned  every  man  jew,  gentile  or 
chriftian  without  diftindion  or  exception  of  any,  as  they  had 
opportunity  and  advantage  tor  it :"  and  the  term  "every  m^an'* 
is  ufed  with  utmofl;  propriety  in  this  intended  defcription  ;  and 
is  far  more  elegant,  than  to  have  inferted  the  defcription  at 
large.     And  this  is  the  precife  meaning  of  the  term  "  every 
creature"  in  the  apoftoliq  comm.ifTionj  and  in  the  account  of 
their  execution  of  it,  preaching  the  gofpel  "  to  every  creature 
tinder  heaven,"  Col.  i.  23.    And  it  is  the  precife  fenfe,  of  "all 
men"  in  almoft  every  text  where  chriftian  duty  is  required  to- 
wards 


(     173     ) 

wards  all  men ;  as  will  be  illuftrate  in  a  more  proper  place. — 
NoWj  in  a  fimilar  fenfe  doth  he  life  it,  of  believers  in  this  laft 
part  of  the  comparifon  :  not  only  to  denote  all  believers,  but 
alfo  with  that  note  of  defcription  added  chapter  firft,  v.  i6. 
"  whether  they  were  previoufly  '  jew^  or  gentile'  without  dif~ 
tindion  or  exception/'  And  if  this  be  intended,  it  is  obvious 
at  firft  fight,  all  men,  is  far  more  elegant  than  the  defcription 
at  full  length  -,  and  when  the  fubjed  is  known,  it  is  equally 
determinate.  Add  to  this,  it  is  altogether  agreeable  to  that 
fhort,  concife,  fententious  manner  he  ufcs,  throughout  this  pa- 
ragraph ;  as  every  one,  at  once  perceives,  who  is  acquainted 
with  the  original.*  This  I  truft,  is  fufficient  to  fhew,  that  be- 
lievers only  are  intended  in  this  laft  part  of  the  comparifon  ; 
and  that  they  are  defcribed  by  the  term  "all  miCn,''  with  far 
greater  elegance  and  propriety  than  they  could  be  by  any  other 
that  would  fully  convey  his  meaning. 

We  have  now  laid  before  the  reader,  the  evidence  v/e  propofe 
to  produce,  to  make  evident,  Paul  never  taught  the  do£lrine 
imputed  to  him,  *^  that  the  finally  wicked  ihall  reign  in  life  for- 
ever :"  and  have  made  evident,  it  involves  many  m.oil  grofs 
abfurdities  in  it,  Paul  could  not  fo  dire6lly  contradi6t  his  com- 
miffion,  betray  his  facred  truft,  fubv^rt  the  terms  of  life  and 

death 

*  The  author  will  probably  at  once  fet  me  oiF,  for  one  who  is  prepa- 
red '*  to  niake  the  fcripture  (peak  what  fenfe  I  pleafe  :"  but  he  is  mif- 
taken  in  tjie  man.  The  conflrudion  given  to  this  paragraph,  and  the 
fcope  of  the  apollle,  is  not  newly  taken  up  toferve  a  turn,  nor  from  an  un- 
due attachment  to  common  expofitors  :  but  is  the  refult  of  diligent  fearch 
and  enquiry,  When  I  read  the  books  of  Dr.  Taylor,  fo  magnified  in  his 
preface,  I  was  not  fo  captivated  with  them  as  this  writer  :  but  was  much 
difTatisfied  With  fcveral  things,  particularly  his  ambiguous  ufe  and  charge 
of  the  fenfe  of  the  fame  words,  in  the  fame  difcourfe,  in  feveral  different 
conflr anions,  interchangeably  backwards  and  forwards.  I  was  morally 
certain  (previous  to  critical  examination)  that  he  muft  be  wrong  in  it,  be- 
fore I  could  particularly  difcover  wherein.  To  me  it  was  certain,  fuch  an 
accurate  writer  as  Paul,  under  infpiration  and  giving  familiar  inftrudion 
to  the  church  and  world,  in  matters  of  the  greateft  moment,  would'never 
write  in  fuch  a  perplexing  and  embarraffing  manner.  This  put  me  upon  a 
diligent  ftudy  of  Paul's  epiUles,  and  particularly  this  to  the  Romans  ;_  to 
find  and  **  fix  his  main  cope,"  as  the  true  key,  whereby  the  conftruaioa 
of  his  words  and  phrafes  mult  be  governed,  as  in  all  wife,  good  and  con- 
fiftent  writers.  The  conflrujaion  I  have  given  is  the  refult  of  this  inquiry. 
And  that  before  I  had  opportunity  of  examining  that  of  Dr,  Doddridge, 
with  whom  I  aiu  happy  to  agree. 


(  174  ) 
death  he  was  to  piiblifli  to  the  world,  and  fubvert  the  adorable 
authority  by  which  he  was  commifiioned— teach  the  doftrine 
of  the  wicked  one,  to  convert  the  nations  to  the  faith  and  obe- 
dience of  the  gofpel — teach  rebellion  againft  the  defign  of  his 
commifiion,  &c.  as  he  mufl:  do  to  teach  this  dodrine  :  nor 
could  he  i;each  it  in  contradi6tion  to  the  whole  current  of  fcrip- 
ture,  and  when  fo  repeatedly  and  ftrongly  refuted,  by  himfelf 
— and  the  word  juftification  will  not  endure  their  conftruftion, 
but  the  very  texts  they  rely  upon,  taken  in  their  connexion, 
confute  their  conftruclion  and  do6trine — that  it  is  impofTible 
Paul  fhould  teach  it  in  fubverfion  to  his  doclrine  of  juflification 
by  faith,  fo  as  to  make  faith,  juftification,  the  lav/  and  the  pro- 
mifes  all  void  :  and  the  language  of  the  texts  themfelves,  com- 
pared with  parralel  fcriptures,  that  treat  of  jufbification,  and 
in  their  connexion  with  the  foregoing  part  of  the  context  and 
of  this  epiflle  carry  in  them  a  full  confutation  of  this  con- 
ftruilion  and  doftrine.  In  a  word,  that  Paul  fhould  preach 
the  gofpel  a  glorious  inftitution  of  God,  whereby  all  who  be- 
lieve fhill  be  faved,  and  teach  and  urge  the  things  oCthe  king- 
dom of  God  and  of  our  Lord  Jefus  Chriil,  with  great  afliduity, 
pains  and  pathos,  as  of  the  greatefc  importance  to  all  men  ;  and 
yet  while  recommending  this  grand  fubjecb  with  all  his  force, 
fhould  at  the  fame  time,  pour  fuch  contempt  upon  it  as  to  teach 
all  the  world  fhall  be  laved,  though  they  pay  no  regard  to  this 
divine  gofpel,  to  the  law  and  authority  of  this  gracious  God, 
in  this  life,  is  fuch  a  flaring  inconfiftence,  as  I  ihould  think  no 
confiderate  man,  can  any  more  believe,  than  that  a  pure  foun- 
tain can  ilTue  forth  both  pure  and  foul,fweet  and  bitter  ftreams, 
at  the  fame  time. 

I  might  now  leave  this  paragraph,  but  as  the  author  lays 
great  ilrefs  upon  it,  as  a  key  for  the  conftruclion  of  a  paragraph 
in  the  8th  chapter  of  this  epiftle,  and  another  in  the  firft  epiille 
to  the  Corinthians  15th  chapter  v/here  his  great  ftrength  lies, 
with  others  ;  it  may  not  be  improper  to  ihew  his  own  fcheme 
to  be  fo  em  bar  rafted  otherways,  as  that  it  cannot  anfwer  his 
purpofeor  be  admitted.  In  p.  121,  he  fays,  "  the  apoftle's 
way  of  arguing  in  this  paragraph,  and  in  the  8th  chapter,  is  very 
unlike  that  of  common  commentators  and  chriilian  writers  ; 
the-y  ground  the  fuft'ering  ftate  of  mankind,  on  the  fin  they 

have 


.(  175  ) 
have  been  guilty  of,  having  finned  in  and  fell  with  Adam  irt 
his  tranfgreflion  :  whereas,  he  fays,  the  apoftle  frees  mankind 
from  all  blame  on  the  account  of  the  offence  of  their  firft  fa- 
ther, &:c.  The  proteftant  dodtrine,  here  intended  to  be  op- 
pofed,  1  take  to  be  this,  viz.  "That  all  the  natural  poflerity  of 
Adam,  were  fo  included  in  him  as  their  fcederal  or  conilituted 
head,  in  the  conftitution  of  innocency,  that  if  he  had  perfevered 
in  obedience  through  the  term  of  trial,  the  avails  and  blefTings, 
of  it  would  have  redounded  to  all  his  poflerity,  as  well  as  to 
himfelf ;  and  confequently,  the  natural  and  legal  refult  of  his 
difobedience,  righteoufly  comes  upon  all  his  pofterity.**  It  is 
in  this  fenfe  (not  a6tively)  they  maintain  they  finned  in  him 
and  fell  with  him.  This  fentiment  feems  to  be  countenanced, 
at  leaft,  verfe  19th,  "  for  as  by  one  man's  difobedience  many 
were  made  "  conftituted"  finners  ;  fo  by  the  obedience  of  one 
Ihall  many  be  made  ''  conftituted"  righteous  :*'  for  how  could 
they  be  conftituted  finners,  by  a  difobedience  to  that  conftitu- 
tion, if  they  were  no  way  included  in  it  ?  or  in  what  way;  but 
in  the  natural  and  legal  refults  of  that  conftitution  ?  how  can 
they  all  die  in  Adam,  if  in  no  fenfe  they  lived  in  him,  any  more 
than  a  man  can  be  faid  to  die,  who  never  lived  ?  It  is  in  op- 
pofition  to  the  fentiment  above  ftated,  I  conceive,  this  writer 
muft  mean  "  mankind  are  freed  from  all  blame,  on  account  of 
the  offence  of  their  firft  father."  How  doth  this  agree  with 
what  he  afferts  page  45  ?  By  the  laft  claufe  of  vcrfe  1 2th,  '^  in 
whom  or  upon  which,  all  have  finned,'*  he  fays,  the  apoftle 
means  precifely  the  fame  thing,  as  when  he  faid,  chap.  3.  9. 
*'  All  are  under  fin  3*'  and  again,  v.  19.  "  All  the  world  are 
become  guilty  before  God  j"  and  yet  again,  v.  23.  '^  All  have 
finned."  For  if  in  fa6t,  all  men  ftand  in  fuch  a  connected  rela- 
tion to  Adam  and  his  firft  offence,  that  in  confequencc  of  it, 
they  are  all  under  fin  and  guilty  before  God,  how  are  they 
blamelefs  in  refped  hereto  ?  Is  not  this  to  confound  language, 
and  to  make  finful,  guilty  and  blamelefs,  to  mean  the  fame 
thing  ?  To  pafs  this,  verfe  15th,  "  for  if  through  the  offence 
of  one  many  be  dead,"  he  paraphrafes,  "  for  if  the  many,  that: 
is  all  men,  are  fubjeded  to  death  through  the  lapfe  of  the  one; 
man  Adam."  Now  if  they  are  all  fubjeded  to  death  through 
this  offence,  this  offence  is  the  righteous  ground  of  it :  but  if! 

they 


i  176  ) 

they  are  not  fo  conftitiitionally  conneded  with  Adam  and  this 
offence,  as  to  be  guilty  and  juftly  liable  to  it ;  hov/  is  this  of- 
fence the  righteous  ground  of  their  fubje6lion  to  it,  any  more 
than  the  fin  of  angels  ?  Again,  verfc  16,  "  for  the  judgment 
was  by  one,  to  condemnation,"  he  paraphrafes,  "  for  the  judi- 
cial fentence  took  rife  from  the  lapfe  of  one  man,  and  proceeded 
to  condemnation,  condemnation  fubjeding  mankind  to  death, 
and  thereupon  to  fin  alfo."  Upon  which  I  would  remark — 
every  righteous,  judicial  fentence  is  grounded  on,  and  purfuant 
to  fome  law  or  conftitution,  as  the  meafure  of  it,  and  cannot 
extend  beyond  it,  to  reach  the  innocent  as  well  as  guilty.  This 
judicial  fentence  is  purfuant  to  the  conftitution  of  innocency. 
Now,  if  all  the  pofterity  of  Adam,  were  abfolutely  excluded 
that  conftitution,  and  abfolutely  blamelefs,  in  refpeft  to  that 
offence,  which  is  the  ground  of  this  judicial  fentence  purfuant 
to  it,  and  were  fo  in  the  eye  of  the  righteous  Judge  of  the  world ; 
why  is  this  terrible  fentence,  carrying  fin  and  death  in  it,  exten- 
ded to  all  this  innocent,  blamelefs  pofterity  ?  w^here  is  the  wif- 
dom,  holinefs,  goodnefs,  or  ftrift  righteoufnefs  of  it,  in  this 
view  ?  would  the  infinitely  wife  and  good  God,  when  opening 
an  infinitely  wdfe  and  perfed  government,  which  in  the  final 
iffue  of  it,  fhall  difplay  the  glory  of  his  moral  chara61:er  in  high- 
eft  iuftre,  preface  the  difpenfation  of  it  with  a  terrible  judicial 
fentence,  upon  millions  of  millions  in  his  fight,  of  abfolute  in- 
nocents  ?  is  it  fuppofible,  when  he  hath  revealed  the  righteous 
rule  of  judgment,  "he  thatjuftifieth  the  wicked,  or  condemneth 
the  juft,  they  are  both  an  abomination  to  the  Lord,  Prov.  17. 
1 5.  and  hath  exprefsly  forbid  it  in  capital  cafes  among  men,  as 
Deut.  24.  16.  "  The  fathers  fhall  not  be  put  to  death  for  the 
children,  neither  fhall  the  children  be  put  to  death  for  the  fa- 
thers :  every  man  fhall  be  put  to  death  for  his  own  fin."  Would 
he  fet  the  counter  example  of  this  rule  of  righteoufnefs,  in  the 
view  of  the  world,  reaching  to  all  generations  of  mankind  ?  it 
is  incredible.  Thefe  feem  infuperable  difficulties  in  the  way  of 
holding  them  innocent  and  blamelefs  in  refpedb  to  this  offence, 
in  the  eye  of  the  righteous  Judge.  He  Ihifts  his  pofition,  ver„ 
1 9Lh>  and  tells  us,  "  by  the  difobedience  of  the  one  man  Adam^, 
the  many  or  all  men  in  confequence  of  "a  divine  conftitution''' 
fubjefiring  them  to  a  frail  mortal  ftate^  occafioned  by  this  dif- 
obedience 


(  177  ) 
obedience  of  his,  became  finners,"  p.  27.  Here  it  is  not  by 
judicial  fentence^^  as  before,  but  by  a  "divine  conflitiition'*  that 
aii  men  become  finners.  Thefe  do  not  agree,  exa^5lly  :  for  a 
iudiciai  fentence,  and  a  conllitution,  are  efTentially  different 
things  :  as  different,  as  a  conllitution,  and  the  legal,  judicial 
effeds,  of  it.  He  Hates  his  fentiment  more  clearly,  in  his  note 
upon  Rom.  8.  20,  "  for  the  creature  was  made  fubjedt  to  va- 
nity, not  willingly,  but  by  rdafon  of  him,  who  fubjedled  the 
fame  in  hope.''  He  tells  us,  "  though  the  devil's  temptation 
was  the  occafion  of  fin,  and  fin  theoccafion  of  mankind's  fub- 
jedion  to  vanity,  and  fo  the  devil  may  (as  well  as  our  firfl  pa- 
rents) in  a  fenfe,  be  faid  to  have  been  the  authors  of  this  fub- 
jection  :  yet,  the  will  of  God,  publilhed  in  the  judicial  fentence, 
taking  rife  from  Adam's  iapfe,  v/as  that,  and  that  only,  which 
really  fubje61:ed  mankind  to  vanity,  (i.  e,  to  nn,  calamity  and 
death).  This  will  or  conftitution  tiiereforc,  thus  taking  rife 
from  Adam's  Iapfe,  mufl  be  the  thing  intended  by  the  apoftle,'* 
p.  105.  Upon  this  fiating,  it  is  natural  to  inquire  (i.)  if  A=- 
dam's  difobedience  was  difpleafing  and  hateful  to  God,  is  it 
credible  a  holy  God,  Ihould  take  occafion  from  that,  to  make 
a  conftitution  by  which  his  natural  pofterity  in  all  generations, 
fiiould  likewife  be  children  of  difobedience  and  wTath  ;  if  thty 
were  in  no  fenfe  connected  with  the  firft  tranfgreffion  ?  how- 
could  this  be  pleafing  to  a  holy,  fin-hating  God  ?  what  pur- 
pofe  of  wifdom,  holinefs,  goodnefs  and  government  could  it 
polTibly  anfwer  ?  (  adly . )  If  this  will  and  conftitution  of  God 
is  that,  only,  which  iubjedls  the  innocent  pofterity  of  Adam  to 
fin, calamity  and  deaths  who,  in  true  conftrudion, is  the  author 
of  all  thefe  moral  and  natural  evils,  which  reign  through  the 
world  ?  not  the  devil,  nor  Adam,  they  arefet  afide  as  occafional 
caufes  only  ;  and  in  contradiftinftion  from  them,  it  is  afcribcd 
to  the  will  and  conftitution  of  God,  as  the  efficient  or  effectual 
caufe,  whereby  they  are  fub]eded  to  them ;  and  fo  fubjeded  to 
them  "  as  this  damage  certainly  and  univerfally  comes  into 
4tvent,''  as  p.  87.  Who  is  the  author  of  this  conftitution,  buC 
a  holy  God  ?  And  upon  this  plan,  to  whom  are  the  refulting 
.evils  to  be  afcribed,  as  the  author,  but  to  him  ?  And  can  fuch 
■an  afcription  be  endured  by  any  who  have  juft  apprehenfions 
iaf  the  glorious  moral  character  of  God  ?    In  vain  doth  he  lay 

A  a  blame 


(     178     ) 

blame  to  A(3am  as havingdone hurt, as  the  fource of  death,&c, 
when  he  takes  of  the  whole,  and  afcribes  it  to  the  will  and  ccn- 
ftitution  of  God,  only.  Upon  his  plan,  notwithilanding  any 
connexion  with  Adam  and  his  offence,  his  poilerity  might  have 
remained  innocent,  happy  and  immortal  forever.  And  it  is  the 
conftitution  of  God  only,  made  after  this  offence,  which  fixes 
their  ilate,  as  it  is.  (jdly.)  Will  it  not  follov/,  that  in  the  pro- 
vifion  and  promife  of  a  Saviour  to  mankind,  he  viewed  all  the 
pofierity  of  Adam,  as  an  innocent,  and  blamelefs  race  ?  For 
this  promife  was  given,  before  the  iudicial  fentence  was  pail ; 
and  fo  before  ''the  conflitution"  was  made  or  had  any  exiftence, 
which  only  in  fact,  fubiecled  them  to  fin  and  condemination. 
So,  he  faysj  "  they  were  fubjefted  in  hope,  and  confequent  upon 
this  promife,"  p.  io6, 107*  Is  this  credible-?  that  the  infinitely 
wife  God,  fhould  provide  and  reveal  a  Saviour,  for  an  innocent 
race,  who  needed  nonCj  and  might  upon  his  plan,  have  never 
needed  any  5  but  in  confequence  of  an  after  divine  conftitu- 
tion, which  fubjected  them  to  fin,  condemnation  and  death  ? 
Where  is  divine  wifdom  and  grace  to  be  feen  in  this?  The 
Dr.  gives  us  the  true  account^  they  were  in  the  eye  of  God, 
without  ftrength,  enemies,  finners,  ungodb/j  when  he  purpofed 
and  contrived  the  gofpel  method  of  juftitication,"  fermons,  pi 
149.  (4thly.)  Upon  this  plan  of  their  fubjedion,  by  the  fo-* 
vereign  conftitution  and  will  of  God,  will  it  not  follow,  that 
the  provifion  and  promife  of  a  Saviour  is  a  matter  of  juftice  to 
mankind  ;  and  confequently,  the  riches  and  glory  of  gofpel 
grace,  fo  celebrated  in  fcripture,  is  excluded  ?  This  at  leaft  in 
part,  is  implicitly,  conceeded  by  this  author  :  for  he  tells  us, 
*'  their  being  fu'bjeded  in  hope  may  fignify,  that  it  was  not 
merely  pofterior  in  point  of  time,  to  the  hope  of  deliverance, 
but  confequent  upon  it,  in  the  purpofe  of  God  j  and  fo  confe- 
quent as  that  he  never  would  have  paifed  the  fentence,  had  he 
not  intended  to  have  given  i^eafon  for  this  hope,"  p.  106.  By 
hope,  he  means  of  their  fufferings  terminating  finally  in  their 
fuperabounding  advantage.  For  he  tells  us,  *'  it  is  this  thought 
only,  fo  far  as  1  am  able  to  judge,  that  can  reconcile  the  una- 
voidable fufferings  of  the  raceofmen3  0ccafioned  by,  and  taking 
rife  from,  the  lapfe  of  their  common  father  Adam,  with  the  per- 
fedions  of  God,  particulaiiy  with  his  infinitely  perfe61:  and  un- 
bounded 


(     '79     )    . 

bounded  bencvoienee,"  p.  1 22.  If  fo,  it  feems  the  provlfion  of 
a  Saviour,  and  the  celebrated  grace  of  the  gofpel,  became  a 
matter  of  hi  gheft  expediency,  and  indeed  of  necefTity  ;  for  thefe 
two  grand  purpofes  ;  one  is,  to  repair  and  make  good  the  dam- 
age done  to  the  race  of  men,  by  this  divine  conftitution  (confe- 
quent  upon  the  lapfe  of  Adam)  which  fubjeded  them  to  their 
fins  and  fufferings  ;  the  other  is,  to  vindicate  the  charader  of 
the  Moft  High,  hisjuftice  and  benevolence  particularly,  from 
that  indelible  reproach  and  diflionour  by  means  of  this  divine 
conftitution,  which  could  not  otherwife,  be  removed.  Where 
then  is  the  celebrated  divine  love  and  grace  of  the  gofpel,  to 
mankind  ?  it  is  removed  out  of  fight,  and  infhrouded  in  a  cloud 
of  thick  darknefs.  For  is  there  any  grace,  in  repairing  of  inju- 
ries brought  upon  the  innocent  and  blamiclefs  ?  efpecially  when 
it  becomes  neceilliry  to  vindicate  the  juftice  and  goodnefs  of  the 
repairer  ?  Is  there  divine  wifdom  arid  perfection  exhibited  in 
fuch  condu6l  ?  What  ends  of  wifdom,  goodnefs  and  governm.ent 
can  be  aniwered  by  fuch  repugnant  conftitutions,  the  one  in- 
troducing innumerable  natural  and  moral  evils  upon  an  inno- 
cent, blamelefs  race  ;  and  the  othci-  repairing  of  it  again,  to  pre- 
vent afcriptions  of  difhonour,  upon  the  great  author  ?  Is  this 
agreeable  to  the  character  we  have  of  the  infinitely  pertedt  Be- 
ing ?  all  whofe  ways  are  holy,  juft  &  good,  and  need  no  repairs, 
becaufe  he  never  can  do  injury  or  wrong  to  his  creatures.  Can 
this  be  the  grace  celebrated  in  the  gofpel  as  rich;  free,  fovereign, 
unbounded,  exercifed  to  finners,  the  ungodly,  and  juftly  con- 
demned ?  Can  thefe  things  be  fo,  if  the  happinefs  of  the  crea- 
ture be  the  grand  objeft  ?  or  if  the  greater  objed'  be  in  view, 
the  eternal  celebration  of  the  moral  charadcr  and  government 
of  God,  in  higheft  glory  ;  in  connexion  with  the  higheft  hap- 
pinefs of  his  obedient  creatures  ?  It  is  impoilible.  Would  a 
wife  and  good  parent  do  thus,  ruin  the  moral  chara6ler  and  »a- 
tural  conftitution  of  ail  his  children,  and  make  them  all  difobe- 
dient  to  parental  government,  for  the  offence  ot  one,  in  which 
they  had  no  manner  of  concern,  and  when  he  muft  be  at  a  vaft 
expence  to  repair  the  damage  ?  Could  fuch  a  reparation  be 
magnified,  as  great  wifdom  and  grace  in  him  ?  In  no  v/ife. 
What  is  it  in  true  conftruftion,  but  to  afcribe  that  conducb  to 
the  infinitely  wife  a,nd  p-aodGod^  which  is  abominable  in  man^ 

"to 


(  i8o  ) 
"  to  do  evil,  that  good  may  come  of  it/'  Rom.  3.  8.  Nor  is 
this  all,  for  (Sthly.)  upon  this  plan,  the  great  glory  of  the  re- 
demption of  Chrift,  as  well  as  of  the  love  and  grace  of  God,  as 
exhibited  in  the  gofpel,  is  fubverted  and  overthrown.  Chrift 
teacheth  ns,  that  God  fo  loved  the  world,  (a  loft  periftiing, 
juftly  condemned  world)  that  he  gave  his  only  begotten  Son, 
that  whofoever  believeth  on  him  might  not  perifli,  but  have 
everlafting  life.  In  this  ftating,  the  love  is  unutterable,  and 
incomprehenfible.  Saint  John  tells  us,  ^^  he  was  manifefted  to 
deftroy  the  works  of  the  devil/*  But  this  plan  teaches  another 
dodrines,  in  contradiftion  to  the  whole  exhibition  of  the  gof- 
pel, viz.  That  God  fent  his  Son  into  the  world,  to  repair  the 
damage  and  remedy  the  evils,  natural  and  m.oral,  which  he  him-= 
felf  introduced,  "  by  his  own  judicial  fentence  and  divine  con» 
ftitution,  upon  all  the  kinocent,  blamelefs  pofterity  of  Adam,** 
not  to  deftroy  the  works  of  the  devil,  or  any  evils  introduced 
by  Adam^s  difobedience  ;  for  thefe  are  fet  afide  as  occafionai 
caufes  ;  but  it  is  the  evils,  to  which,  the  pofterity  of  Adam  were 
in  reality  fubjeded,  *'by  the  will  andconftitutionof  God,only." 
Where  then  is  the  greatnefs  of  the  love  of  God  and  of  Chrift, 
to  mankind,  in  this  redem.ption,  as  a  remedy  to  evils,  fo  intro- 
duced ?  What  can  be  more  horrible  in  liippofition,  than  that 
God  ftiould  fend  his  only  begotten  Son,  to  do  and  fuffer  the 
amazing  things  reported  of  him  in  the  gofpel,  to  deftroy  his 
own  works,  ^^his  own  divine  conftitution,''  with  its  appendages 
and  effefts  fm  and  mifery  introduced,  upon  a  blamelefs  race  ? 
I  purfue  it  no  farther,  a  difcerning  reader  will  fee  it  full  of  hor- 
ror :  It  carries  deftrudion  to  the  moral  charafter  of  God,  to 
the  grace  of  the  gofpel,  and  to  the  glories  ofChrift's  redemption. 
What  do6trine  can  equal  it,  but  that  which  makes  a  holy  God 
the  efficient  caufe  of  fin  ?  and  they  both  alike  totally  fubvert 
and  overthrow  the  glory  of  the  grace  of  God,  and  of  the  re- 
demption of  Chrift,  as  exhibited  in  the  gofpel.  We  fee  this 
fcheme  is  fo  far  from  bringing  more  honour  to  God  and  the  Sa- 
viour, as  is  pretended,  that  in  various  ways  it  refledls  the  higheft 
reproach  and  diftionour.  We  never  fee  the  glory  of  this  grace 
and  work  of  redemption,  but  when  we  fee  it  provided  and  given 
of  God  infinitely  free,  and  as  effedualiy  relieving'and  faving 
finners^  the  ungodly  and  juftly  condemned,  who  exercife  faith 

in 


(     i8i     ) 

in  Chrift,  and  repentance  towards  God.  How  much  more  eafy, 
rational  and  fcriptural  the  proteftant  faith,  in  this  important 
article,  to  view  the  whole  pollerity  of  Adam  as  included  in  him 
as  their  conftituted  head,  in  the  conftitution  of  innocency  ? 
The  whole  vindication  of  the  character,  judicial  fentenceand 
government  of  God,  then  centers  in  one  point,  only,  viz.  ia 
vindicating  the  wifdom,  fitnefs  &  goodnefs  of  that  conftitution 
as  worthy  of  God,  and  in  itfelf,  adapted  to  the  great  good  of 
mankind.  The  vindication  ftands  upon  the  fame  ground,  and 
is  no  more  difficult,  than  that  of  judicial  fentences  upon  crimi- 
nals among  men.  If  the  law  and  conftitution  be  good,  fo  is  a 
righteous  fentence  purfuant  to  it.  For  the  genuine,  natural, 
legal  and  judicial  refult  of  every  wife,  good  and  righteous  con- 
ftitution, muft  be  righteous.  And  fuiely,  it  is  not  a  hard  mat- 
ter to  vindicate  that  divine  conftitution  as  wifely  adapted  for 
the  beft  good  of  mankind  ;  by  which  no  evil  could  enfue  ;  but 
by  the  default  of  the  creature :  but  it  is  beftde  the  prefent  de- 
bate. What  hath  been  faid  is  fufficient  to  anfwer  the  intention, 
to  ferve  as  a  fpecimen  to  Ihew,  that  his  conftru6i:ion  of  this 
paragraph,  and  dodrine  inferred  is  fo  greatly  embarraffed,  that 
it  cannot  anfwer  his  purpofe,  nor  by  any  means  be  admitted. 

The  text  next  offered  for  proof  is,  Rom,  8th,  from  the  1 9th 
to  the  !24th  verfe.  V.  19,"  For  the  earneft  expectation  of  the 
creature  waiteth  for  the  manifeftation  of  the  fons  of  God.    v. 

20.  For  the  creature  was  made  fubjed  to  vanity,  not  willingly, 
but  by  reafon  of  him  who  hath  fubje6ted  the  fame  in  hope  :  v, 

21.  Becaufe  the  creature  itfelf  alfo  fiiail  be  delivered  from  the 
bondage  of  corruption,  into  the  glorious  liberty  of  the  children 
of  God.  V.  22.  For  we  know  that  the  whole  creation  groaneth, 
and  travailetk  in  pain  together  until  now  :  v.  23.  And  not 
only  they,  but  ourfeives  alfo,  which  have  the  firft-fruits  of  the 
Spirit,  even  we  ourfeives  groan  within  ourfeives,  waiting  for 
the  adoption,  to  wit,  the  redemption  of  our  body."  It  is  need- 
lefs  to  go  over  his  paraphrafe  and  notes,  for  the  whole  force  of 
his  argument  from  this  paragraph,  centers  in  one  point,  *'  in  the 
conftrudion  of  creature  and  whole  creation  in  this  palTage." 
He  fays,  "  mankind  univerfally,  are  the  creature  and  whole 
creation  here  intended  ;  the  whole  rational  creation,  the  whole 
world  of  mankind,"  p.  1 16  and  1 17,  and  fhaii  be  delivered  in 

the 


(       l82      ) 

the  liberties  of  the  fons  of  God .    If  he  fails  in  his  proof  of  this, 
or  we  prove  the  contrary,  his  argument  is  totally  deftroyed. 

I  fhall  firil  take  foine  notice  of  his  introdu6lion  and  key  ; 
then  examine  his  fcripture  witnefies,  that  all  m.ankind  are  in- 
tended by  every  creature,  or  the  whole  creation,  which  if  I 
miftake  Hot  will  teflify  the  contrary  j  and  I  fhall  add  fome  con- 
firming evidence  that  all  iTiankind  cannot  be  intended  by  the 
creature  and  whole  creation  in  this  paragraph.  To  introduce 
the  connexion,  he  fays  the  apoftle  had  argued,  with  refpect  to 
himfelf  and  all  good  chrifiiians,  v.  17.  '^  And  if  children,  tiien 
heirs,  heirs  of  God,  and  ^oint  heirs  withChrift  :  if  fo  be  we  fufter 
with  him,,  that  we  may  be  alfo  glorified  together,"  he  paraphra- 
fes,  heirs  to  fome  valuable  inheritance,  worthy  of  fo  great  and 
munificent  a  father,  and  joint  heirs  to  it  with  Chrifb,  inafmuch 
or  fince  we  fuffer  with  him,  &c.  Why  did  he  not  fay,  heirs  to 
the  promifed  heavenly  inheritance,  which  the  apoille  no  doubt 
intended  ?  wherein  thofe  that  fufFer  with  him  &  on  his  account, 
fhall  be  glorified  together.  In  his  note,  p.  95.  he  fays,  the  a- 
pofrle's  argument,  from  fonfliip  to  heirfnip  lies  in  this,  that  the 
childi-en  are  at  prefent  in  fuffering  circumftances.  '^  Since  we 
are  children  of  God,  yet  in  a  (late  of  fufFering,  we  may  argue 
we  are  heirs  to  a  better  ftate  :  thus  we  may  argue  now  :  but 
when  v/e  have  attained  that  glorious  ftate,  we  can  no  longer 
argue,  if  children  then  heirs."  Surely,  when  we  are  in  aftual, 
full  pofieffion  of  the  chartered,  promifed  inheritance,  we  have 
no  need  to  argue  about  heirfhip,  it  is  altogether  fuperfeded  by 
the  poffeffion  ;  but  this  doth  not  prove  the  apoftle  argues,  from 
fufferings  to  heirfliip.^  The  fallen  angels  are  in  a  fufFering  ftate, 
but  they  cannot  infer  heirfliip,  to  a  better.  The  apoftle  goes 
upon  firmer  ground,  he  argues,  from  fonlliip  to  heirft^ip,  upon 
the  ground  of  the  gofpel  conftitution  and  promifes  of  God.  So 
he  argues,  GaL  3.  ^^  they  that  are  of  faith,  are  blefled  with  faith- 
ful Abraham— -are  children  of  God— and  heirs  according  to 
promife."  So  to  the  Ephefians— in  this  text  and  every  where 
elfe.  And  he  argues  from  pint-heirftiip  with  Chrift,  and  joint- 
fufferings  with  him,  for  his  fake,  caufe,  intereft  and  kingdom, 
which  are  the  fufferings  fpecially  intended,  to  joint-glorification 
v/ith  him  ;  all  upon  the  ground  of  promife,  and  joint-heirftiip  : 
which  is  a  very  different  foundation  from  mere  fufFerings :  fo 

that 


(  i83  ) 
that  his  introduction  and  key  is  a  nniftake,  and  in  like  manner  i^ 
his  reafonings  upon  it.  Paul  argues, v.  1 8 .  that  "the  fufferings 
of  the  prefent  tinae,  are  not  worthy  to  be  compared,  with  the 
glory  that  Ihall  be  revealed  in  us."  He  remarks,  this  glory  is 
future,  and  to  fnew  the  reafonablenefs  of  his  arguing,  the  chil- 
dren of  God  are  heirs  to  a  glory  incomparably  beyond  their 
fufferings,  and  to  reconcile  them  to  the  thought  of  its  being 
**  glory  not  in  pofTellion,  but  in  expectation  only,  which  they 
mud  patiently  wait  for,"  he  makes  this  paragraph  to  be  intro- 
duced :  on  which  he  argues,  if  the  rational  creature,  mankind 
in  common,  are  fo  the  fonsofGod,  as  that  glory  Ihall  be  revealed 
to  them ;  much  more  fhall  it  be  the  cafe  of  thofe  who  are  the 
children  of  God  by  adoption  :  and  if  this  whole  rational  creation 
muft  come  to  this  glory  through  fufferings  and  after  long  and 
patient  waiting  for;  the  children  of  God,  as  partakers  of  his 
nature,  have  no  reafon  to  complain  that  it  muft  be  fo  with 
them.  And  fays,  upon  this  ground  alio,  chriftians  may  argue 
a  fortiori,  that- their  fufferings  will  be  over-balanced  with  a 
future  weight  of  glory,  p.  96,97,  and  101 .  This  arguing  feems 
ill  founded,  and  ineffectual  to  the  apofcle's  purpofe.  }n  con- 
clufive  reafoning,  the  mediumof  proof  is  more  evident  or  better 
known,  than  the  conciufion  produced  by  it,  was  before.  But  in 
this  cafe,  the  conciufion  inferred,  that  prefent  fufferings  are  not 
to  be  compared  with  future  glory,  is  incomparably  clearer  in 
gofpel  promifes  and  declarations  than  his  medium  of  proof  it- 
felf,  viz.  that  ail  the  fons  of  belial  fhall  ever  be  revealed  to  be 
the  ions  of  God.  Again,  this  arguing  fuppofes,  it  was  a  known 
principle,  that  thefe  fons  of  belial  fhould  be  fo  revealed,  whereas 
in  faCl  it  is  a  tenet  unknown  in  the  church  of  God  and  by  the  a- 
poftles,  irwthat  day  &  for  fome  ages  afterwards,  and  it  is  conceed- 
ed  in  the  note,  p.  253.  This  arguing  fuppofes,  that  it  was  better 
known,  that  all  the  wicked  who  are  excluded  the  kingdom  of 
God  fhould  inherit  it,  than  that  the  fufferings  of  good  chriftians 
will  be  overbalanced,  with  a  future  weight  of  glory.  It  fup- 
pofes, it  is  more  obvious  that  all  infidels  will  be  faved,  than  that 
the  fufferings  of  good  chriftians  fhall  be  gracioufly  crowned 
with  an  overbalancing  reward ;  and  confequently  it  fuppolesthe 
doCtrine  of  infidelity,  is  a  more  obvious  medium  by  which  to 
infer  the  peculiar  glories  of  chriftianity,  than  the  plain  doCtrines 

of 


of  chriftianity  itfelf.  Paul  was  too  great  a  divine,  and  accurate 
reafoner,  to  argue  in  fo  abfurd  a  manner.  Nor  could  it  anfwer 
his  defign,  to  fupport  chriftians  in  their  perfecutions  and  trials, 
fufFerings  with  Chrift,  in  his  glorious  caufe.  Would  Paul  ad- 
drefs  his  fufFering  brethren—"  your  bloody  perfecutors  will  be 
revealed  the  fons  of  God,  as  well  as  you  ;  and  they  muft  all 
come  to  future  glory,  through  fuffering,  after  long  and  patient 
waiting  for  it  -,  and  therefore  you  have  no  reafon  to  complain 
of  your  fufferings  -,  but  with  this  confideration  you  may  well 
indure  with  meeknefs  and  patience,  all  their  horrid  abufe,  cru- 
elty and  wickednefs.''  Upon  the  itating  of  it,  every  one  mull 
fee  the  impertinence  and  abfurdity  of  it.  And  it  muft  be  in- 
effedlual  on  the  other  ground  alfo  forementioned  :  it  was  a 
principle  unknown  to  them,  and  they  could  not  infer  fupport 
from  it.  This  arguing  is  like  feeking  light  in  a  dungeon,  or 
building  a  fuperftru6ture  without  a  foundation.  I  would  ob- 
ferve,  it  is  the  fandtified,  adopted  children  and  fons  of  God,  in 
this  world,  the  apoftle  treats  of  in  foregoing  verfes  and  cuntext. 
as  this  author  allows,  it  is  thefe  therefore  he  undoubtedly  means 
**  in  the  manifeftation  of  the  fons  of  God,"  v.  19.  But  this 
writer  includes  all  the  wicked  of  mankind  in  it ;  "  the  creature 
mankind,  he  fays,  waits  in  earneft  expe6lation  for  the  time, 
when  it  fhall  be  revealed,  that  they  are  the  fons  of  God,  by  be* 
ing  glorioufly  immortal,  p.  92.  he  foifls  into  the  text  this  lafl 
claufc,  ^^  when  it  fhall  be  revealed  that  they  are  the  fons  of 
God,"  againft  the  force  of  the  connexion,  and  manifeft  defign 
of  the  apoftle,  and  when  it  is  never  fo  ufed  in  revelation  of  the 
finally  ungodly.  In  fupport  of  his  conftru6i:ion,  that  the  rati- 
onal creation  is  intended  by  the  creature  in  this  text,  he  argues, 
*'  if  the  meaning  be  extended,  to  take  in  the  inanimate  part  of 
the  creation,  much  more  the  rational  and  moral  part,  ought  to 
be  comprehended  :"  for  though  on  the  one  hand,  the  rational 
part  might  properly  be  ftiled  (pafaktifes)  the  whole  creation^, 
without  the  inanimate  part,  yet  it  would  be  highly  incongruous 
on  the  other  hand,  to  give  this  ftile  to  the  lefs  valuable  part, 
leaving  out  the  moil  excellent,  p.  98:  He  fubjoins,  "  what  is 
moit  worthy  of  notice  is,  the  phrafe  pafa  ktifis,  every  creature, 
is  never  ufed  (one  difputed  text  excepted.  Col.  i.  15.)  in  ail 
the  new  teftament,  to  fignify  more  than  the  whole  moral  creu- 

iion> 


,  .  (  '85  ) 
tion,  or  all  mankind,"  p.  99.  I  v/ould  produce  one  text,  where 
more  than  mankind  are  intended  by  the  word  creature,  and  ano- 
ther where  they  ^re  excluded  :  "  Neither  height,  nor  depth, 
nor  any  other  creature"  in  the  lail  verfe  of  this  context  certainly 
means  ipore  than  all  mankind.  And  in  i  Tim.  4.  4.  "  For 
(pan  ktifma)  every  creature  of  God  is  good,  (for  food)  and 
nothing  to  be  refufed,  if  it  be  received  with  thankfgiving."-^ — 
'Where  the  apofhle  fpeaks  of  food  to  eat,  all  mankind  are  as  cer- 
tainly excluded  in  the  phrafe  ^^  every  creature  :"  for  our  oppo- 
nents would  not  countenance  maneaters.  Nor  is  it  any  abfur- 
dity  to  fuppofe  the  moft  excellent  part  are  here  excluded;  but  it 
would  be  a  grofs  abfurdity  to  include  them  :  and  perhaps  it  v/ill 
appear  not  lefs  abfurd  to  include  them  in  this  difputed  text. 

I  fhall  now  proceed  to  crofs  examine  his  pofitive  fcripture 
witneffesi  He  fays,  "  'tis  remarkable,  when  the  apollles  Were 
commiffioned  to  preach  the  gofpd  to  all  mankind^  the  words 
are  Mark  16.  15;  pafaktifis,  every  creature.  So,  when  the 
gofpel  is  faid  to  have  been  preached^  in  confequence  of  this 
commiflion^  to  all  mankind,  the  fame  words  are  ufed,  pafa 
ktifis,  Col.  i.  25*  and  that  the  rational  creature,  or  mankind, 
is  the  only  meaning  of  thefe  words,  may  certainly  be  colleded 
from.  Mat^  28.18.  andLuk.  24. 47 .  where  the  gofpel  is  fpoken 
of  as  intruded  with  the  apoftles  to  be  preached,  vis  panta 
ethne,'  *^  that  is,  to  all  nations  of  men."  So  that  it  is  tlie  ra- 
tional creature,  the  rational  -  creation^  or  mankind,  that  the 
^ipoftle  is  here  fpeaking  of,"  p;  99  and  100.  here  are  his 
■WitneiTes  and  conclufion  in  full  length.  That  men  are  in-< 
tended  '*by  every  creature"  in  thefe  texts,  is  granted  ;  bur  that 
they  do  not  include  *'  all  mankind  "  we  ihall  prove  froiti  the 
texts  themffelves,  and  confequently  his  conclufion  is  iilfo'mded. 
This  commilTion  is  defigned  to  open  a  door  and  way  of  falva- 
tion  to  all  nations  upon  earth,  upon  the  fame  footing.  And 
when  it  is  conlidered,  the  jews  were  the  only  covenant  people 
of  God,  tinder  theMofaie  difpenfation  ;  that  they  were  (trongly 
po'iTefied  with  the  notion  they  always  fhouid  be  fo  1  and  that 
the  gentiles  cduld  hot  become  fuch,  but  in  becoming jew^s,  by 
circumcifion,  which  occafioned  the  contrdvei-fy,  recorded  A  6ts 
15.  and  when  it  is  alfo  confidered^  our  Lord's  miniftry  v/as  to 
the  loft  iheep  of  the  houfe  of  Ifrael^  and  the  temporary  miniftry 

^Bb  of 


(  i86  ) 
of  his  difciples  in  his  life  timej  was  likewife  limited.  The'e 
particulars  fhcw  us  the  wifdom  and  propriety  of  the  clear,  ex- 
tenfive,  decifive  and  comprehenfive  language  of  the  gofpel 
commiiTion,  whereby  they  arenowauthorifed  to  preach  the  gof- 
pel to  all  nations,  jew  or  gentile,  fcythian,  barbarian,  bond  or 
fr^e,  as  annumerated  by  Paul,  without  diilindion  or  exception. 
But  this  is  a  very  difierent  thing  from  all  mankind,  in  their 
fenfe  :  for  the  words  of  the  commifTion  and  the  promife  of  fup- 
port,  Ihew  it  limited  to  manl^ind  upon  earth.  "  Go  ye  into  all 
the  world,  and  preach  the  gofpel  to  every  creature,"  fays  Mark 
the  firft  witnefs  :  "  Go  ye  therefore  teach  all  nations,''  fays 
Matthew  :  ".That  repentance  and  remiHian  of  fins  iliouldbe 
preached  in  his  name,  among  all  nations,  beginning  at  Jerufa- 
lem,"  fays  Luke.  Nothing  is  more  evident,  than  that  they 
were  to  go  from  Jerufalem  &  preach  to  the  nations  then  living, 
and  every  creature  in  them,  as  they  had  opportunity  for  it ;  and 
were  to  inforce  it  with  ''  he  that  believeth  fhall  be  faved,  but 
he  that  believeth  not  fliall  be  damned,"  Mark  i6.  i6.  They 
had  no  commiffion  to  preach  to  the  million  of  millions  that 
lived  and  died  in  the  four  thoufand  years  before  they  were  born, 
to  none  of  m.ankind  in  heaven,  nor  to  any  in  hell  j  which  would 
have  been  impoffible  to  them,  while  living  on  earth  :  and  their 
fucceffors  in  the  miniftry,  in  all  ages,  are  to  preach  it  in  like 
manner,  to  every  humane  creature  of  their  cotemporaries,  as 
they  have  opportunity  for  it.  And  the  promife  of  our  Saviour, 
"  Lo  I  am  with  you  to  the  end  of  the  world,"  Mat.  28.  20. 
fhews  that  the  commilTion  will  end,  and  be  no  more,  at  the  end 
of  the  v/orld.  So  that "  every  creature"  and  ''all  nations"  in  the 
commifiion,  cannot  pofTibly  include  all  mankind  from  the  be- 
ginning to  the  end  of  the  world,  confident  with  the  defign  of 
it,  and  the  truth  of  faCb.  Moreover,  the  apoftlcs  certainly  ful- 
'  filled  their  commifiion  in  their  day,  according  to  the  full  im- 
port of  ''every  creature  :"  and  their  next  witnefs  will  give  us 
theprecife  meaning  of  it  :  Col.  i.  23.  "  and  be  not  moved 
away  from  the  hope  of  the  gofpel  which  ye  have  heard,  and 
which  was  preached  to 'every  creature'  which  is  under  heaven." 
Their  commiiiTion  was  fulfilled,  not  by  preaching  to  all  man- 
kind, from  the  beginning  to  the  end  of  the  world,  which  is  im- 
poITible^  and  is  contrary  to  fad,  but  it  was  to  every  humane 

creature, 


(     i87     ) 

creature  under  heaven,  as  they  had  opportunity  for  it :  which 
therefore  is  the  precife  meaning  of  their  commifiion  :  and  alfo, 
of '^  teaching  every  man  and  warning  every  man"  without  dif- 
tin6lion  or  exception,  as  verfe  28  of  the  fame  chapter,  as  before 
noted.   Wherefore  thefe  texts,  when  allowed  to  fpeakfor  them- 
felves,  do  not  prove  their  all  m.ankind,  and  whole  rational  cre- 
ation, but  witnefs  the  contrary,  in  the  moft  decifive  manner. 
If  therefoi-e  this  difputed  text  be  parallel  with  them,  it  cannot 
polTibly  mean  all  mankind;  nor  is  the  phrafe  ufed  in  that  com- 
prehenfive  and  exclufive  fenfe,  in  all  the  new  teftament.   Their 
confl:ru6tion  is  fully  confuted  by  their  own  wirnelTes.     I  fliall 
now  proceed  to  add  fome  confirming  evidence,  that  all  man- 
kind  cannot  be  intended  by  the  creature,  in  this  paragraph  :^ 
and  this  is  evident,  ( i .)  becaufe  the  apoflle  holds  up  a  diftinc- 
tion  and  disjundion  through  the  whole,  between  the  crea- 
ture, and  the  fons  of  God  -,  are  not  the   fons  of  God  a 
part,  and  very  important  part  of  the  rational,  moral  creati- 
on ?    Certainly.  /If  fo,   and  the  term  creature,  intends  the 
whole  moral  creation,  they  mud  be  included,  and  cannot 
be  difconne6ted    and  disjointed  from  it.     But  this  difcon- 
nexion  and  disjunction  between  the  creature  and  the  fons 
of  God  runs  through  the  whole  paragraph.    The  creature  "has 
earnefb  expectation,  waits,  groans,  travails  in  pain,  is  delivered 
from  the  bondage  of  corruption  in  the  liberties  of  tlie  fons  of 
God."  "  And  the  fons  of  God,  they  that  have  the  firfl  fruits  of 
the  Spirit,  the  apoftles  themfelves,  in  way  of  diftinClion  and 
disjunclion  from  the  creature,  groan  and  wait  for  the  adoption, 
the  redemption  of  the  body,"    Wherefore,  their  conftru6lion 
of  the  term  creature^  is  againft  the  fpirit  r.nd  language  of  the 
paragraph,  and  holds  up  an   abfurd  contradidlion  in  it,,  viz. 
that  the  fons  pf  God  are  both  included  and  excluded  in  the 
fame  term,  v/hich  is  a  manifeil   contradiction  and  abfurdity, 
A  id.  reafon,  why  the  finally  wicked  cannot  be  intended  by  the, 
creature  in  the  text,  is,  becaufe  the  reafon  afligned  by  the  apo- 
ftle  for  the  earneft  expectation  and  v/aiting  of  the  "creature" 
for  the  manifeftation  of  the  fons  of  God,  is  no  reafon  or  caufe, 
why  they  fhould  defire  and  wait  for  it.  The  reafon  here  affign- 
ed  for  it  is,  becaufe  the  creature  itfelf  fhall  be  delivered  from 
the  bondage  of  corruption^  ''in  the  liberty  of  the  glory  of  the 

fona 


(  i88  ) 
fbns  of  God  :"  that  is,  in  the  time  of  their  manifeflation.  Now 
the  fcripture  teaches  but  two  manifeftations  of  the  fons  of  God ; 
one  inChrift's  glorious  reign  in  this  world,  in  which  by  fuppo- 
fition,  they  are  not  delivered  -,  the  other,  in  the  refurre£tion  and 
kil  judgment  5  when  the  fons  of  God  will  be  exhibited  to  the 
intelligent  creation,  in  all  their  glory,  and  Chrift  will  be  glori- 
fied in,  and  v/ith  them.  To  this,  the  apoftle  has  fpecial  refer- 
ence—this  magnificent  ^^adoption  &  redemption  of  the  body.'* 
We  read  of  no  after  manifeftation  of  the  fons  of  God,  nor  can 
it  be  expeded ;  for  then  ^-  fhall  they  be  caught  up  to  heaven, 
and  be  ever  with  the  Lord."  All  hope  qf  any  after  m^anifefra- 
tion  of  them.,  is  excluded  by  this  text^  and  the  current  doctrine 
of  fcripture.  Nov/  it  is  certain,  in  this  final  manifeftation  of 
tYit  adopted  fons  of  God,  in  the  rcfurrection  of  the  juft,  the 
finally  difobedient  will  not  be  delivered  from  the  bondage  of 
corruption,  in  the  glorious  liberties  of  the  fons  of  God  -,  for  their 
refdrrecfbion  v/ill  be  to  damnation,  as  taught  by  our  Saviourj, 
and  allowed  by  this  authpr  :  and  confequently  they  cannot  be 
the  creature  that  hath  earned  expe6tation,  and  waits  for  this 
manifeftation^  for  they  will  have  no  deliverance  and  benefit  by 
it.  This  author  takes  for  granted,  ^^  that  all  mankind  are  in- 
tended by  tl!e  creature,  and  that  they  are  a.11  to  be  revealed  to 
be  the  fons  of  God,  by  being  gloriouily  imimortal,  and  ihall  be 
delivered  into  the  liberties  of  the  fons  of  God  ;— and  argues 
from  one  part,  to  the  other  in  a  circle  to  fupport  it ;  without 
any  fupporting,  concluding  evidence,  of  any  one  part  of  it. 
The  text  gives  not  the  leafi  liint  of  tlieirdodlrine,  but  fully  con- 
futes it.  The  creature  that  will  ever  be  delivered,  will  have 
this  deliverance  in  the  time  of  the  manifeftation  of  the  fons  of 
God  -y  but  in  this  final  manifeflation  of  them,  the  finally  wicked 
will  not  be  delivered  ;■  after  which,  there  is  no  deliverance. 
Their  conftruclion  intirely  annuls  &  deftroys  the  reafon  afTign- 
ed,  for  the  creatures  exjiectation,  and  v/aiting  for  the  manifeil- 
atlon  of  the  fons  of  God,  in  every  view.  The  finally  wicked 
will  have  no  deliverance  in  their  final  manifeflation  :  and  if  it 
he  fuppofed  they  v/ill  have  deliverance  in  fome  after  difpenfati- 
ons,yet  this  affords  no  caufe  or  reafon  why  they  fhould  earneftly 
defire,  expedl  and  v/ait  for  this  previous  manifeftation.  For 
thii  iinal  manifeftation  of  the  fons  of  God  expreffed  in  the  text^^ 

hath 


(  l^  ) 

hath  no  fort  of  connexion  v/ith  fuch  afuppofed  after  deliverance; 
noj  not  in  time,  nneans,  place,  or  worlds,  to  be  any  ground  or 
caufe,  why  they  Ihould  fo  defire  and  wait  for  it,  The  caufe 
afTigned,  and  connexion  of  things  in  the  paragraph  is  abfolutely 
deftroyed,  by  fiippofing  the  finally  difobedient  are  intended, 
by  the  creature.  It  is  fo  far  from  being  true,  that  all  mankind 
are  included,  that  they  are  abfolutely  excluded,  from  being  the 
creature  here  intended,  The  fons  of  God  are  excluded  by  a 
disjundlive  defcription  thro'  the  whole  :  and  the  finally  wicked 
are  excluded  by  the  eaufe  of  the  creature*s  waiting,  exprefsly 
afligned  j  which  cannot  agree  to  them.  A  3d.  argument,  a- 
gainft  their  conftrudion  and  do61:rine  is,  that  it  is  directly  re-- 
piignant  to  the  main  fubjeft  of  the  apollle,  and  to  the  tenor  and 
fcope  of  his  difcourfe  in  the  foregoing  and  fubfequent  part  of 
the  context,  in  which  this  paragraph  is  inferted.  The  apoflle 
of  f^t  purpofe,  is  treating  of  the  diftinguifhing  character,  ftate, 
privileges  and  happinefs  of  the  fan6lified,  adopted  fons  of  God, 
in  the  foregoing  and  fubfequent  part  of  this  chapter,  through-? 
out.  He  inferts  many  chara6leriftic  marks  and  rules,  whereby 
this  great  diftinction  in  charafter,  ftate  and  happinefs  may  be 
known ;  as  every  one  may  fee  at  firft  view,  in  reading  of  it. 
There  is  not  a  chapter  in  revelation  more  intirely  taken  up 
with  this  important  iubje6l.  And  it  muft  be  allowed,  that  there 
is  not  a  more  certain  key  of  conftrudion,  to  every  confiftent 
writer,  than  his  main  fubje6t  and  defign  :  every  doubtful  word, 
phrafe  and  fentence  muft  be  conftrued  into  a  confiftency  with 
that.  Now,  is  it  poflible,  when  Paul  from  the  firft  to  the  laft 
\tiiit  of  this  chapter,  is  holding  forth  a  grand,  eflential  and  moft 
important  diftin<5lion  in  chara6ler,  ftate,  privileges  and  happi- 
nefs in  this  world  be  the  eternal,  between  the  fandtified  in  Chrift 
and  the  reft  of  m.ankind  3  that  in  the  middle  of  it,  he  ftiouldftop 
ftiort,  in  a  full  and  flat  contradiction  to  the  fubjecft  matter, 
fcope  and  tenor  of  the  whole  ?  that  then  he  ftiould  annul  all  his 
rules  of  trial,  throw  down  all  diftindion  of  charadter  and  ftate 
between  them,  and  put  all  mankind  upon  the  fame  footing  for 
eternity  ?  Can  it  be,  that  he  ftipuld  roundly  aflert  that  all  the 
fons  of  beliai  and  wickednefs,  in  earth  and  hell,  fhould  be  alike 
glorioufly  immortal,  with  the  fan6tified  in  this  world,  in  the 
fiime  when  thefe  fons  of  God  are  manifefted  in  their  diftinguifti- 

ing 


(     I90  .) 

ing  glory,  in  this  world,  or  the  redemption  of  their  bodies  ? 
for  in  this  paragraph  they  are  cotemporary,  coincident  events. 
Can  he  here  aflcrt  this  of  all  the  wicked,  in  full  contradidlion 
to  his  own  dodtrine  in  the  6th  and  13th  verfes,  *^  to  be  carnally 
minded  is  death  5"  "  if  ye  live  after  the  flefh,  ye  fhall  die  :'* 
alfo  in  contradiction  to  his  account  of  the  lad  judgment ;  that 
then  '^  the  difobedient  fliali  be  punifhed  with  everlafting  de- 
{lru6lion  -/'  and  in  dired  oppofition  to  the  plain  doctrine  taught 
throughout  revelation  ?  this  furely  cannot  be.    What  is  it  but 
to  confound  all  language  and  fentiment ;  to  fet  up  diflindlions 
of  charadler,  ftate,  privileges  and  happinefs,  and  then  to  demo- 
lifh  the  whole  again  with  a  flroke  ;  and  in  effect  to  teach  us 
that  the  infinitely  wife,  holy,  righteous  and  good  Governour  and 
Judge  of  the  world,  has  no  regard  to  vertue  or  vice,  or  to  cha- 
racters formed  by  the  one  or  the  other  in  this  world  :  but  the 
fons  of  God,  and  of  belial  Hand  upon  the  fame  footing  of  favour 
with  God,  and  their  end  will  be  the  famx  ?  this  is  im.poffible^ 
It  reflects  the  higheft  reproach  upon  the  character  of  God,  of 
the  apoftle,  and  fpirit  of  infpiration.     (4thly. )  Their  conftruc- 
tion  and  doCtrine  is  evidently  falfe,  becaufe  it  is  direCtly  repug- 
nant to  the  defign  of  this  paragraph,  as  an  argument  of  fupport 
to  fuffering  chriftians  in  ail  their  perfecutions  and  trials  in  this 
world.     This  is  evidently  the  defign  of  it ;  for  after  defcribing 
the  appropriate  happinefs  of  good  chriftians,  in  their  relation  to 
God  as  children,  and  to  Chrifl  as  joint  heirs,  and  affurance  of 
the  heavenly  glory  as  founded  in  it,  ver.  17  th,  *'  and  if  children 
then  heirs,  heirs  of  God,  and  joint  heirs  with  Chrift  j   if  fo  be 
that  we  fuffer  with  him,  that  we  may  alfo  be  glorified  together." 
He  adds,  **  for  I  reckon,  that  the  fufferings  of  this  prefent  time, 
are  not  worthy  to  be  coinpared  v/ith  the  glory  v/hich  fhall  be 
revealed  in  us."  Then  comes  in  this  paragraph  in  difpute :  *^  for 
the  earnefl  expectation  of  the  creature  v/aiteth  for  the  manifef- 
tationof  the  fons  of  God."    Avery  different  time  from  the 
"prefent"  is  coming  on,  when  there  will  be  a  grand  exhibition 
of  an  innumerable  multitude  of '^  the  fons  of  God"  out  of  all 
nations  :  when  the  kingdom  of  Chrift,  for  which  you  and  we 
fuffer,  will  be  glorioully  triumphant  over  all  the  nations  and 
kingdoms  of  this  v/orld  :  and  chriftians,  fo  far  from  a  ftate  of 
reproach  and  fuffei'ings,  as  at  prefent,  will  then  appear  in  dig- 
nity 


(     ^91     ) 

nity  and  honour,  ^'  the  glory  of  Chrift,'*  and  ruling  the  world* 
And  this  will  refle<5l  great  glory,  upon  thofe  of  us,  who  have 
previoufly  fuffered  in  fupport  of  this  glorious  caufe,  and  lead 
the  van  of  this  illuftrious  arnny  ;  and  may  well  fupport  and  ani- 
mate us  in  it.  For  it  is  a  caufe  of  fuch  vaft  magnitude,  that  not 
only  innumerable  numbers  of  mankind,  to  be  delivered  and 
revealed  in  the  glorious  liberties  of  the  fons  of  God,  are  moft 
deeply  intereiled  in  the  fupport,  progrefs^  fuccefs  and  iflues  of 
it ;  but  it  is  interefting  to  the  whole  vifible,  inferior  creation. 
So  that  this  whole  inferior  creation  may,  by  an  eafy,  ftrong  fi- 
gure, be  faid  to  be  earneftly  expelling  and  waiting  for  it.  For 
this  felf-fame  ci-eature,  now  fubjecl  to  vanity  and  great  abufe, 
which  may  be  faid  to  groan  and  travel  in  pain,  under  the  tyran- 
ny and  manifold  abufe  of  the  wicked  of  the  earth,  contrary  to 
the  end  of  its  creation,  '^  fliall  be  delivered  from  this  bondage 
of  corruption,"  in  the  time  and  by  the  means  "  of  the  glorious 
liberty  of  the  fons  of  God,"||  and  fliall  participate  according  to 
its  nature,  of  the  glory  and  bleffings  of  that  ftate,  when  the  curfe 
is  removed,  and  plentiful  blefiings  will  be  poured  out  from  hea- 
ven, upon  this  lower  creation.  And  not  only  doth  the  w^hole 
inferior  creation  travail  in  pain  for  the  birth  of  this  great  event 
which  will  attend  the  gofpel  and  caufe  for  which  we  fufrer  in 
this  world  ;  but  ourfelves  alfo,  the  chriilian  world,  and  thofe  of 
diflinguiflied  eminence  in  it,  ''who  have  received  the  firft  fruits 
of  the  Spirit,"  ''even  we  ourfelves,  groan  within  ourfelves, ear- 
neftly looking  and  v/aiting  for  a  ftill  more  glorious  manifefta- 
tion  and  adoption,  in  the  view  of  the  intelligent  creation,  at 
the  redemption  of  our  body  ;"  when  a  diftinguifliing  reward 
will  be  given,  and  glory  be  revealed  in  and  upon  thofe  v/ho 
have  fuffered  withChriil,  as  v.  1 8.  In  this  view  this  paragraph 
carries  weighty  argument  of  fupport  to  fuffcring  chriftians. 
What  could  be  better  adapted,  than  to  addrefs  to  them  the  vaft 


magnituae 


II  The  original  is  literally,  ''  in  the  liberty  of  the  glory  of  the  fons  of 
God."  I  am  fenfible  a  noun  genetive  put  adjeftively,  is  often  the  moll 
elegant  conilrudion  :  but  in  this  verfe  the  literal  one,  may  bell  point  oat 
the  time  and  inftrumental  caufality,  of  their  deliverance  from  their  bafe 
vaffalage  and  fugged  a  llimilus  to  it,  viz,  it  is  by  means  of  that  divine 
noblenefs  and  liberality  of  fpirit,  which  fets  them  above  evil  and  cruelty, 
and  excites  them  to  do  good  to  all  creatures,  as  they  have  opportunity  ; 
and  is  '*  the  glory  of  the  fons  of  God." 


itiagnitude  of  the  divine  caufe  for  which  they  fuffered,  fo  inte- 
rcil'inorto  innumerable  multitudes  of  mankind,  and  extending 
Its  benignant  influence  to  the  whole  inferior  creation,  in  con- 
iunclion  with  the  diftinguidied  rewards  of  glory,  to  the  fufferers 
themfelves,  in  the  great  day  ?  And  it  is  in  fubllance  the  fame 
fupport  given  to  the  church  of  God  by  the  prophets^  v/ho  pre- 
dicted thefe  glorious  times,  in  ftrong,  lively  and  energetic  de- 
fcripticns,  and  by  our  Saviour  in  his  parables,  which  fet  forth 
the  triumphant  progrefs  and  fuccefs  of  his  gofpel  and  kingdom 
in  the  world,  and  which  are  more  particularly  and  ftrongly  {^t 
forth  in  his  revelations  to  St.  John.     Will  their  conftrudion 
and  dcci:rine  anfwer  as  a  fupport  to  fuffering  chriftians  ?  How  ? 
what,  to  tell  them  that  all  the  reprobate  fons  of  beiiai  and  wick-- 
ednefs,  in  earth  and  hell,  are  waiting  with  erTneil  expectation 
the  manifeftation  and  glorious  adoption  of  the  fons  of  God  j  and 
fhall  have  part  in  it  ?  To  tell  them,  that  all  who  pay  no  regard 
to  the  facred  caufe  for  which  they  fufier,  but  live  in  pleafure, 
cafting  off  all  regard  to  God  and  religion,  and  live  and  die  ene- 
mies to  the  crofs  of  Chrift,  "  Ihall  be  revealed  to  be  the  fons 
of  God,  by  being  made  gloriouHy  imJnortal  }  yea  miore^  to  tell 
them,  that  their  tyrannic,  blood-thirRy  perfecutors,  thoie  roar- 
ing lions,  ranging  bears,  and  devouring  wolves,   worfe  than 
common  beads  of  prey,  who  were  Worrying  and  hurrying  them 
by  hundreds  and  thoufands,  as  lambs  to  a  bloody  execution  5 
were  all  waiting  with  earneft  expectation,  were  groaning  and 
travelling  in  pain,  for  their  manifeftation  and  glorious  adopti- 
on ;  when  *^  they  that  groan,  fhall  groan  no  more,-"  but  ihall 
be  delivered  with  themfelves,  in  the  liberties  of  the  fons  of  God  ? 
No  doctrine  could  better  fifit  the  devil  and  his  wicked  inftru- 
mients.  But  furely,  it  is  cold  frozen  comfort  to  the  godly,  under 
perfecution.     It  carries  in  it  a  death  chill  to  the  fufferers,  and 
to  the  caufe  for  which  they  fuffer.    What  is  it  but  to  tell  them,- 
tliere  is  no  judgment :   no  redrefs  of  their  wTongs  :  that  it  is 
vain  to  ferve  the  Lord  :  that  their  fufferings  are  fruitlefs ;  for 
in  the  time  of  their  manifeftation  as  the  fons  of  God,  their  ene- 
mies will  be  gloriouily  imiinortal  as  well  as  they  :  for  it  muft 
be  at  that  time,  if  ever,  according  to  this  text.     Could  Paul 
intend  to  teach  this  do6trine,  which  is  directly  fubverfive  of 
his  delign  in  it,  as  an  argument  of  fupport  ?  No  furely  :  it  is 

ia 


in  direct  contradicftion  to  the  do6lrine  of  our  Saviour,  ^^  God 
will  lurely  avenge  his  ele^l,  which  cry  to  him/'  &c.  and  to  the 
whole  tenor  of  Icriptiire.     Paul  could  not  teach  it,  in  dire6t 
oppoiition  to  his  own  dodlrine  of  fupport  and  coitifort  every- 
where elfe  addrelTed  to  fuffering  chriftians  :  he  addrefles  the 
Philipians  ^^  in  nothing  terrified  by  your  adverfaries  :  which  is 
to  tliem  an  evident  token  of  perdition,  but  to  you  of  falvation, 
and  that  of  God,"  Phil.  i.  28.  and  to  the  Theffalonians,  "  fo 
that  we  ourfelves  glory  in  you  in  the  churches  of  God,  for  your 
patience  and  faith  in  all  your  perfecutions  and  tribulations  that 
ye  endure  :  which  is  a  manifefl  token  of  the  righteous  judg- 
ment of  God,  that  ye  may  be  counted  v/orthy  of  the  kingdom 
of  God,  for  which  alfo  ye  fuffer  :  feeing  it  is  a  righteous  thing 
with  God  to  recompenfe  tribulation  to  them  that  trouble  you 
— -everiailing  deilru6tion  from  the  prefence  of  the  Lord  and 
glory  of  his  power-— and  to  you  v,' ho  are  troubled  reft  with  us," 
■z  Thef.  I.  4th  to  the  loth  ver.     To  impute  their  do6lrine  to 
the  apoftle,  is  to  reprefent  him  as  a  writer,  abfurdly  inconfiftcnt 
—in  his  doitrine,  as  inimical  to  the  crofs  of  Chrift :  and  as  ex- 
hibiting himfeif  and  fellow-chrlftians  in  all  their  labours  and 
fufferings  in  the  glorious  caufe  of  Chrift,  in  a  prepofterous,  ab- 
furd  point  of  light.    For  i  nfidelity  itfelf  cannot  produce  a  more 
fevere  fatire  upon  the  doArine  of  the  crofs,  as  vain  and  ufelefs, 
than  is  carried  in  this  curfed  dodrine  :  abfolutely  to  fet  afide  all 
diftinction  of  charafter,  all  the  promifes  and  threatnings  in  re- 
velation, with  the  whole  of  chriftianity  in  this  world  ;  and  put 
jews  and  mahometans,  heathens,  deifts,  atheifts  and  good  chrif- 
tians all  upon  one  footing,  to  be  revealed   the  fons  of  God, 
glorioufly  immortal ;  furely  there  is  nothing  left  to  fupport  the 
do6lrine  of  the  crofs.     And  perhaps,  it  is  not  in  the  power  of 
the  devil  himfeif,  to  wreft  the  Paulina  of  this  apoftle  into  a 
worfe  conftruclion  and  accufatlon,thanto  make  him  a  preacher 
of  infidelity.    Wherefore,  their  conftrudion  and  dodrine,  be- 
ing fo  diredly  repugnant  to  the  whole  fcope  of  the  context, 
and  to  the  argument  of  fupport  and  comfort  to  fuffering  chrif- 
tians defigned  in  this  paragraph,  is  evidently  falfe  and  abfurd., 
I  will  only  fubjoin,  all  mankind  cannot  be  intended  by  the 
creature,  for  it  is  inconfiftent  with  the  defcription  here  given 
•of  it^  and  with  the  truth  of  fad.     One  part  of  the  defcription 
.     .  Cc  is 


.(  194  ), 
Is  V.  10.  "for  the  creature  was  made  lubje^i:  to  vanity^  not  wil- 
lingly,'* which  this  author  conllrues  "  not  through  any  fault  of 
its  own."  Now  this  cannot  be  true  of  mankind  univerfally, 
for  it  is  certain  Adam  and  Eve  were  fubjefted  to  condemnation 
for  their  own  fault :  and  it  is  as  certain  as  words  can  make  it^ 
that  the  creature  mankind  is  fubje6l  to  condemnation,  fin  and 
death,  by  the  fm,  faulty  offence,  and  difobedience  of  the  one 
manAdam,  Rom.  5.  12,15,16,17,18,19.  If  the  v/ords  ^;7?^r- 
tiay  paraptomay  anclparakoes,  fin,  offence  and  difobedience,  do 
not  fignify  fault  in  the  creature,  there  are  no  words  in  any  lan- 
guage that  can  convey  and  fix  it.  Now  it  is  by  '^  fin"  the  firft 
word,  that  death  hath  pafled  upon  all  ir.en,  v.  12.  and  it  is  by 
and  through  the  offence,  the  fecond  word,  that  judgment  is 
come  upon  all  men  *'  to  condemnation,"  v.  15,16,17,18.  and 
by  difobedience,  the  laft  word  that  miany  are  made  fmners,  v.  1 9. 
It  is  true,  this  fubjetlilion  of  m.ankind,  comes  through  the  mxedi- 
um  of  the  righteous  fentence  of  the  holy  and  righteous  judge  of 
the  v/orld,  grounded  upon  the  faulty  offence  of  the  creature  ; 
and  it  is  this  v/hich  decifively  diftinguillieth  it  from  that  fub- 
jedlion  by  fovereign  adl  and  arbitrary  conftitution,  whereby  the 
inferior  part  of  the  creation,  without  fault  of  its  own,  are  fub- 
jeded  to  vanity,  as  is  intended  in  this  text.  Men  may  ufe  am- 
biguous words,  fuch  as  "occafion"  '^taking  riic,"&c.  and  may 
fnuffle  with  them  fo  as  to  difguife  fads,  but  cannot  alter  them. 
It  will  appear  from  the  apoftle's  words,  to  every  unbiaifed  ju- 
dicious perfon,  that  the  creature  mankind  is  fubjefted  to  con- 
demnation, by  and  through  the  fin  and  fault  of  the  creature 
man,  and  therefore  cannot  be  intended  in  this  verfe  20.  The 
fophiftry  to  evade  it  is  eafily  cxpofed.  E.  g.  A  man  dies  a  vi- 
olent death  for  m.urder,— -fays  a  byflander,  this  man  was  not 
fubjedl  to  this  death  by  any  fault  of  his  own.  Why  not  ?  he 
furely  dies  "  for  his  own  iniquity,'*  in  the  very  fenfe  of  the  law 
of  God.  He  replies,  ic  is  true,  he  committed  the  offence,  and 
fo  the  devil  that  tempted  him,  as  well  as  himfelf,  may  be  faid 
to  be  the  occafional  caufes  of  this  death  :  but  the  fact  is,  the 
judgment  took  rife  from  the  offence,  and  proceeded  to  condem- 
nation,  and  it  is  the  judicial  fentence  of  the  judge  that  condem- 
ned him  to  it,  and  that  only,  that  really  fubjedled  him  to  this 
deathp  The  futility  of  it  is  obvious*  According  to  this  argu- 
ing. 


.(     '95    )     .  .     . 

jng,  no  man  could  ever  die  for  his  ov/n  Iniquity.    For  accord- 
ing to  the  law  of  God  and  man,  fuch  death  ought  to,  and  mvft 
come  through  the  medium  of  a  judicial  fentence.    Nor  can  the 
other  part  of  the  defcription  of  the  creature,  v.  ao.  '^  who  hath 
fubjeded  the  fame  in  hope"  agree  but  to  the  inferior  part  of  the 
creation.    It  is  they  only  that  fnall  be  delivered  from  the  bon^ 
dage  of  corruption,  in  the  time  of  the  manifeftation  of  the  fons 
of  God,  as  before  fhewn.     To  fay  that  all  the  wicked  of  man- 
kind are  fubjeded  in  hope  of  a  glorious  immortality,  is  to  con- 
tradid  the  whole  tenor  of  revelation,  and  the  Ipirit  and  language 
of  the  gofpel  conftitution,  which  limits  the  hope  of  it  to  the 
belicvingj  the  penitent  and  fandified  in  this  world  j  and  is  con- 
futed by  many  as  plain  texts,  as  any  in  revelation.    Again,  the 
feverai  parts  of  the  defcription  of  the  creature  and  whole  crea- 
tion, will  by  no  means  agree  to  the  whole  moral  creation  and 
mankind  univcrfally.     Is  it  true  that  thofe  who  are  without 
God  in  the  world,  are  fubjeded  in  hope  j  when  Paul  tells  us 
exprefsly  they  are  without  ^hope  in  the  v/orld  ?    Is  it  true  of  the 
wicked  cut  off  in  wrath,  whofe  hope  perifaeth  at  death,  that 
they  ai^  fubjeded  in  hope  ?    Is  it  true  of  thofe  who  live   in 
pleafure.  riot  in  wiclcadnefs^  and  drink  in  iniquity  lilce  water, 
and  refufe  the  gofpel  means  of  deliverance,  that  they  are  groan- 
ing and  travelling  in  pain  for  deliverance  from  tlieir  bondage  ? 
Is  it  true  of  the  fpirits  of  the  juft  made  perfed,  that  they  are 
gioaning  under  the  burthen  of  corruption,  and  travelhng  in 
pairr  ?  or  is  it  true  of  the  difobedient  fpirits  in  prifon,  that  they 
are  waiting  with  earneHexpedation,  for  the  manifeftation  and 
adoption  of  the  fons  of  God,  at  the  refurredion,  when  their 
own  refurredion  will  be  to  damnation  ?    Reduce  it  to  fad,  and 
it  is  exceeding  evident  their  conftru6Hon  of  creature,  and  whole 
creation,  is  every  w^ay  falfe,  abfurd,  againil  the  truth  of  fad  and 
tenor  of  fcripture.    The  word  of  God  never  deals  in  error,  nor 
confufion  i  it  never  reprefents  the  whok  moral  world  (except 
in  their  ftate  of  degeneracy  and  condemnation)  as  of  one  chara- 
der,  nor  in  one  ftate  of  happineis  or  m.ifery  :  but  conftantiy 
holds  up  a  moil  clear  diilindion  between  the  righteous  and 
wicked,  in  charader  and  ilate  in  this  world-— at  death— in  the 
refurredion  andlafl  judgment,  and  in  their  deitination  to  eter- 
nity^ as  different  aa  lu^^ven  aad  heli^    On  the  whole,  to  under^ 

ftand, 


(     196     ) 

iland,  the  creature  and  whole  creation,  to  mean  all  mankind, 
;|nd  the  defcription  given  of  it  literally  ;  we  plainly  fee  it  to  be 
every  way  falfe,  in  fad.  if  we  undertland  it  of  the  inferior  part 
of  the  creation,  and  the  defcription  figurative,  it  gives  not  the 
leaft  countenance  to  their  error ;  and  therefore  it  affords  not  a 
Ihadow  of  fupport  to  their  abfjrd  doftrine. 

I  fhall  make  a  brief  remark  upon  his  argument,  "  from  thofe 
who  have  received  the  firll  fruits  of  the  Spirit/'  in  this  and  fome 
other  texts.  He  argues  thus,  the  apoftle  ^^  certainly  alludes  to 
thcjewifh  cuftom  of  offering  the  firff  fi'uits  of  their  increafe  ; 
which  oblation  fanctified  not  only  thefe  fruits,  but  all  the  reff.'' 
And  fjppofes  the  gifts  and  graces  they  had  received,  to  be  a 
Ipecimen,  pledge,  or  earneft  of  what  would  be  bellowed  upon 
the  reilof  mankind  ;  and  that  the  whole  race  of  rnen  were  tht 
following  harveft.  It  is  eafy  to  obferve,  the  offering  of  the  firft 
fruits,  fanclitied  the  reft  of  the  prefent  harveft,  but  no  more. 
To  make  his  argument  from  "this  allufion  clear,  and  his  con- 
clufion  ftrong,  he  muft  fliew  that  the  offering  of  the  firft  fruits, 
not  only  fanclifted  the  reft  of  the  prefent  harveft,  but  likewife 
all  the  preceeding  harvefts  up  to  the  beginning  of  the  world ; 
and  alfo,  all  fucceeding  harvefts  to  the  end  of  it.  This  he  can 
never  prove  :  it  is  confuted  by  the  inftitution  itfelf,  which  was 
annual.  As  to  his  oth^r  texts,  it  is  fufhcient  to  obferve,  the 
believing  jews  and  gentiles  of  that  day  were  a  fort  of  firft  fruits, 
as  an  earneft  and  infuring  pledge  of  the  ingathering  of  the  ful- 
nefs  both  of  the  iews  and  gentiles,  including  ail  nations,  into 
the  kingdom  of  God,  in  the  difpenfation  of  it  in  this  world  -,  as 
predided  by  the  prophets. 

We  now  pafs  to  his  twin  texts  :  CoL  i.  19,20.  "  For  it 
pleafed  the  Father  that  in  him  all  fulnefs  ftiould  dwell  :  and 
(having  made  peace  through  the  blood  of  his  crofs)  by  him  to 
reconcile  all  things  unto  him/e]f ;  by  him,  I  fay,  whether  they 
be  things  in  earth,  or  things  in  heaven.  And  Ephef.  i .  9,  10. 
Having  made  known  unto  us  the  miftery  of  his  will,  according 
to  his  good  pleafure,  which  he  purpofed  in  himfelf  :  that  in  the 
difpenfation  of  the  fulnefs  of  times,  he  might  gather  together 
in  one  all  things  inChrift,both  which  are  in  heaven,  and  v/hich 
are  on  earth,  even  in  him.'*  By  heaven  in  thefe  texts,  this  au- 
thor undcrftands  the  atrial  heaven  which  furrounds  the  earth ; 

by 


(     197     ) 

by  earlh,  the  earth  itfelf  and  all  things  that  appertain  to  it :  and 
by  ''reconciling  all  things  in  them"  the  renovation  or  rechang- 
ing  the  vifible  heavens  and  earth,  with  all  men  and  things  in 
them  ;  according  to  Dr.  Thomas  Burnet's  theory  of  the  new 
heavens  and  earth.  A  conflrudbion,  which  is  as  foreign  to  the  de-- 
fignof  the  apoille,  as  Sir  Ifaac  Newton's  principia  of  the  folar 
fyftem,  and  not  fo  well  founded  in  truth.  His  fcheme  of  the 
refurrcdionjmillenian  world,  and  new  heavens  and  earth,  needs 
no  difcuflion  here,  as  I  truft  it  will  be  fufnciently  confuted  in 
another  place.  Thefe  texts  rightly  underftood,  are  fo  far  from 
helping  their  caufe,  that  I  apprehend,  taken  in  connexion  with 
other  things  faid  in  thefe  epiftles,  they  afford  a  decifive  argu- 
ment againft  it.  Mr.  White's  conitru6lion  of  ^'  reheading  all 
things  in  Chrift,"  to  me  appears  preferable  to  this  author's. 
But  '^  the  ail  things  in  heaven  and  upon  earth"  muft  not  be 
taken  in  his  unbounded  fenfe  :  no,  they  are  limited  by  the  fub- 
jed  he  is  treating  of,  viz.  "  to  all  things  which  have  been,  now 
are,  and  ever  will  be  reconciled  and  ingathered,  as  his  body,  in 
Chrift  their  head  :"  whether  they  benow^  in  heaven  with  Chrift, 
or  on  earth,  In  the  diction  of  the  texts,  it  feems  ''  the  all  that 
are  reconciled  by  himfelf,  and  to  himfelf  j"  and  ^^  the  all  that 
are  reheaded  in  him,  whether  in  heaven  or  earth  ''  are  compre-' 
henfively  intended.  And  how  are  they  reconciled  to  God  in 
him,  and  gathered  together  in  him  as  their  head,  but  in  the 
difpenfation  of  the  gofpel  as  the  means,  and  by  the  m.edium 
of  faith  in  him  ?  The  fcripture  points  out  this,  and  no  other 
way  •  confequently,  all  that  ever  will  be  reconciled  and  inga- 
thered, will  be  fo  in  the  prefent  ftate.  And  what  to  me  con- 
firms the  above-given  conftrudlion,  is  this,  that  the  apoille  is 
(ex  profeffo)  treating  of  true  believers,  and  of  the  church  as 
his  body,  of  which  Chrift  is  the  head,  in  both  the  contexts. — 
Thus  he  addreffes  to  the  Ephefians,  as  '^  laints  and  faithful  in 
Chrift  Jefus,"  v.  i.  as  blefied  with  all  fpiritual  bleffings  in 
heavenly  places  in  Chrift,  v.  2.  as  predeftinated  by  God,  to  the 
adoption  of  children  by  Jefus  Chrift  unto  himfelf,  v.  5 .  as  made 
accepted  in  the  beloved,  v.  6.  as  having  redemption  and  for- 
givenefs  of  fins,  v.  7.  and  as  ^^  believers  who  were  fealed  with 
the  holy  Spirit  of  promife,  which  is  the  earneft  of  their  inheri- 
tance, until  the  redemption  of  the  purchafed  poffefTion,"  v.  13, 

14, 


14.  "  whofe  faith  in  Chrift  and  love  to  the  faints*'  he  had  heard 
of,  V.  15.  and  concludes  the  chapter  with  this  defcription  of 
Chrift,  "  as  head  over  all  things  to  the  Church,"  which  is  his 
bod}^,  the  fulnefs  of  him  that  filleth  all  in  all>''  v,  22,23.  ^^  is 
his  church  explicitly  and  decifiveiy  that  is  "  his  body,"  and 
*^  his  fulnefs"  as  fuch,  and  not  all  the  lapfed  race  of  Adam. 
He  is  head  over  all  things  in  the  univerfe  as  fupremeLord  and 
Governor,  and  for  the  benefit  of  his  church  ;  but  in  contradif- 
tinction  from  all  the  reft  of  our  lapfed  race,  &:  all  other  things, 
^'  the  church  only,  is  his  body."  In  the  fame  m.anner  is  his 
addrefs  to  the  Colofnans,  '^  to  the  faints  and  faithRfi  brethren, 
at  CoiolTe— he  gives  thanks  and  prays  for  them,  fince  he  had 
heard  of  their  faith  in  Chrift,  and  love  to  all  the  faints  5"  for  the 
hope  laid  up  for  them  in  heaven,  and  not  in  the  new  earth,  v. 
2,3,4,5,  he  gives  thanks  for  them,  as  miade  meet  far  the  inhe^ 
ritance  of  the  faints  in  light  :  as  delivered  from  the  power  of 
darknefs,and  tranflatedinto  the  kir\gdom  of  Chrift  :  ^*as  having 
redem.ption  through  his  biood,  and  forgivenefs  of  fins,"  v.  1 2, 
1 3, 14.  Surely  thefe  are  defcriptions  which  do  not  belong  to  all 
the  lapfed  fons  of  Adam..  And  what  is  to  be  particularly  noted 
is,  that  he  introduces  the  text  in  difpute,  with  the  defcription  of 
Chrift  as  head  of  the  church,  *^^  his  body,"  v.  1 8.  ^^and  he  is  the 
head  of  the  body,  the  church :  who  is  the  beginning,  the  firft 
born  from  the  dead ;  that  in  all  things  he  might  have  the  pre- 
eminence." Then  comes  in  thefe  words,  ^'^for  it  pleafed  the 
Father,"  &c.  I  fliould  think  it  mianifeft  to  every  eye,  that  he 
gives  not  a  hint  in  either  context  of  a  new  heaven  and  earth,  nor 
is  he  treating  of  all  the  lapfed  race  of  Adam,  but  precifely  and 
decifiveiy  of  believers,  and  of  the  church  as  the  body  of  Chrift:, 
in  contradiftin6lion  from  an  unbelieving  and  ungodly  world. 
If  we  pay  attention  to  the  fubje6l:  matter  treated  of -in  both 
contexts,  and  the  connexion  in  which  this  laft  text  is  introdu- 
ced, it  feems  moft  natural,  yea  neceffary  to  underftand  the  all 
things  in  heaven  and  earth,  to  mean  all  the  reconciled  to  God, 
and  ingathered  out  of  all  nations  into  Chrift  their  head  "  by 
faith  in  him  ;"  and  as  comprehending  the  whole  of  this  happy 
body.  And  it  is  eafy  to  fee,  the  term  "  all  things,"  fo  applied, 
to  comprehend  all  of  this  denomination  and  defcription  of  recon- 
ciled and  ingathered  in  heaven  and  earthy  whatever  their  previ- 
ous 


(     ^99.    )  . 
ons  character  might  be,  whether  jew  or  greek,  barbariah,  fey* 

thian,  bond  or  free,  as  annumerated,  Col.  3.  10,  11.  is  both 
elegant  and  emphatical.     The  above  exhibition  of  the  defigii 
of  the  apoftle  in  thefe  two  chapters,  will  lead  us  to  a  clear  de^ 
cifive  fenfe  of  "Chrift's  filling  all  things."  It  is  but  twice  ufed, 
and  both  times  in  this  epiftle,  and  in  both  alike,  with  refpecc 
to  the  church  *'  his  body."    *'  Who  is  head  over  all  things  to 
the  church,  which  is  his  body,  the  fulnefs  of  him  that  filleth  all 
in  all."    Take  it  in  its  connexion  in  t{ie  fentence,  and  with  his 
defign  in  the  context,  and  it  feems  evidently  defigned  to  teach 
us,  w^hat  Chrift  is  tp  his  church  in  the  difpenfation  of  his  Idng- 
dom  in  this  world  ;  by  communication  of  gifts  and  grace  to  in- 
gather,  preferve,  edify,  and  build  it  up  to  the  everlafting  king-^ 
dom  of  God.    And  the  apoftle's  illuftration  of  it  in  this  fenfe, 
mufl  fix  it  decifively,  as  ch.  4.  10,1 1,12,13.  "he  that  defcen- 
ded,  is  the  fame  alfo  that  afcended  up  far  above  all  heavens, 
that  he  might  fill  all  things."    Flow  ?    he  proceeds  to  fhev/^ 
^*^  and  he  gave  fom.e,  apollles  ;  and  fome,  prophets ;  and  fome, 
cvangelifts  ;  and  fome,  paftors  and  teachers  5  for  the  perfecting 
of  the  faints,  for  the  work  of  the  miniftry,  for  the  edifying  the 
body  of  Chrift  :  till  we  all  come  in  the  unity  of  tlie  faith,  and 
of  the  knowledge  of  the  Son  of  God,  unto  a  perfed:  mian,  unto 
the  meafure  of  the  ftature  of  the  fulnefs  of  Chrift."  It  is  evident 
thefe  gifts  are  imparted  for  the  ingathering  and  edification  of  the 
church,  the  body  of  Chrift  in  this  world  ,  and  that  they  are  pe- 
culiar and  appropriate  to  the  prefent  difpenfation  of  the  gofpel ; 
which  will  come  to  a  period  at  the  end  of  the  world  j  as  is  allow- 
ed, p.  166.  and  "  Chrift's  filling  all  things,"  is  his  imparting 
thefe  gifts,  with  his  grace  for  this  important  purpofe.  And  con- 
fequently,  his  whole  work  of  filling  all  things,  will  be  complea- 
ted,  at  the  end  of  the  world.    But  this  author  conftrues  it,  '*^  3 
filling  all  the  lapfcd  race  of  Adam.,  and  he  wdll  go  on  imparting 
gifts  to  this  end,  in  future  difpenfations,  until  every  individual " 
of  the  human  race  comes  to  the  unity  of  the  faith,"  &c.  p.  154/ 
5.  without  a  fhadow  of  proof,  againft  the  force  of  connexion^ 
and  the  defign  of  the  apoftle  as  explained  by  hlmifelf.    I  would 
remark,  from  what  hath  been  faid,  it  is  eafy  to  fee,  Mr.  Relly's 
fcheme  of  the  union  of  all  mankind  to  Chrift,  as  his  body,  is 
altogether  unfcripturai  and  palpably  erroneous  ;  for  the  church 

confifting 


(       ClOO       ) 

conPifting  of  believers,  and  as  contradiftingiiifhed  from  the  un- 
believing world,  are  reprefented  in  the  above  texts,  arid  in  all 
the  apoilolic  epiftles,  as  '^  the  body  of  Chriil."  Our  Saviour, 
in  his  miniflry,  held  up  the  diftinftion  moil  clearly  :  he  cha- 
ra6lerifes  his  iheep  as  thofe  '^  that  are  called,  and  lead  out  by 
him,  that  know  his  voice  and  follow  him  ^^  as  diftinguilhcdfrom 
the  reft  of  the  -world,"  Joh.  lo.  3,4.  and  he  fpeaks  of  his  difci- 
ples  '^  as  not  of  the  world,  as  he  was  not  3  and  as  hated  by  the 
world,  becaufe  they  hated  him,"  Joh.  15.  18,19.  ^^^  ^^'^^'  ^/^ 
14.  and  fays  exprefsly,  v.  9.  "  he  prays  not  for  the  world,  but 
for  thofe  given  him^  for  all  who  believe>"  v.  20.  And  the  world 
in  the  fenfe  here  intended,  we  are  taught  by  Paul,  will  be  con- 
demned in  the  great  day.  Now,  is  Chrifi  hated  by  his  body, 
v/ill  he  not  pray  for,  but  condemn  his  body,  in  the  great  day  ? 
how  abfurd  ?  And  "  they  that  are  Chrift's,"  is  a  defcription 
of  true  believers,  as  diftinguifhed  from  the  reft  of  the  world, 
I  Cor.  15.  23.  And  wdiat  is  fpecially  to  be  noted  is,  that  all 
the  promifes,  and  great  privileges  oi'redemption  are  every  where 
appropriated  to  them  who  are  in  Chrift,  by  faith,  only.  We 
have  already  lliewn  they  have  juftification  by  faith,  diat  they 
are  children  of  God  and  heirs  of  the  promifes  by  fiith,  Gal.  3» 
26.29.  and  to  them  that  are  in  Chrift  there  is  no  condemnation, 
Rom.  8.1.  and  to  them  "who  are  in  him,"  he  is  made  of  God 
wifdom,  righteoufnefs,  fanftirication  and  redemption,"  i  Cor. 
1.30.  Who  are  they  ?  Paul  tells  you,  if  any  man  be  in  Chrift, 
he  is  a  new  creature  ;  old  things  are  paft  away,  behold  all  things 
are  become  new,  2  Cor.  5.17.  and  he  further  defcribes  them, 
Rom.  8.  as  '^  thofe  who  walk  not  after  the  flefti,  but  after  the 
fpirit,"  as  "  delivered  from  the  law  of  fin  and  death,  as  "  mind- 
ing the  things  of  the  Spirit,"  and  "  fpiritually  minded,"  and 
"  as  lead  by  the  Spirit,  as  the  fons  of  God,"  v.  1,2,4,5,7,14. 
and  fiys,  v.  9.  "  now  if  any  man  have  not  the  fpirit  of  Chrift, 
he  is  none  of  his."  Surely  they  who  have  not  the  Ipirit  of  Chrift, 
cannot  be  of  his  body,  for  Paul  fays  exprefsly^  they  are  none  of 
his  (i.e.)  are  not  of  is  body  :  and  this  diftindicn  between  be- 
lievers, the  church  of  God,  as  the  body  of  Chrift;  as  contradift- 
inguiihed  from  the  unbelieving  and  ungodly  :  and  fo,  between 
the  righteous  and  wicked,  them  that  are  Chrift's  and  them  that 
are  none  of  his,  is  as  ckar^  as  any  doftrine  in  fcripture,  and  runs 

through 


Y     201) 

through  the  revelation  of  God.  Wherefore  his  do6lrine,  that 
ail  the  reprobate  fons  of  belial  in  earth  and  hell  are  united  to 
Chriil,  as  members  of  his  body  ;  is  a  moll  grofs  and  palpable 
error  -,  and  his  fcheme  of  do6lrine  built  upon  this  union,  is  a 
moil  manifeft  delufion,  I  would  further  remark,  that  the  free 
incorporation  of  jews  and  gentiles  without  difliinclion,  into  the 
church  of  Chrifl,  by  their  profeiTion  of  faith  in  him ;  and  the 
incorporation  of  all  true  believers  of  all  nations  in  him,  as  their 
head,  life  and  hope^  fo  as  to  become  members  of  his  body,  and 
members  of  the  great  family  of  God  in  heaven  and  earth,  is  the 
miftery  the  apoftie  is  treating  of,  in  both  thefe  epiftles.  This  is 
emphatically  '^  his  reconciling  all  things  in  heaven  and  earth  by 
himielf  and  to-  himfelf,  and  reheading  them,  in  himfelf."  The 
prophet  taught  the  converfion  of  the  gentiles  in  the  reign  of 
Meffiah,  but  the  free  incorporation  of  all  nations  upon  the  fame 
footing  ^^  of  faith/'  fo  as  to  become  one  church  and  body  of 
Chrifl,  and  members  of  the  illudrious  family  of  God  in  heaven 
and  earth,  was  a  great  fecret  in  foregoing  ages,  com.parcd  with 
the  clearnefs  with  which  it  is  revealed  by  the  apoftles,  Now> 
believers  of  all  nations  ^*^  are  no  mor^s^raDgers  and  foreigners, 
but  fellow  citizens  with  the  faints^hci  of  the  houfhold  of  God,'* 
Eph.  2.  19.  fee  Heb.  li.  22,3,4*  this  I  take  to  be  "  the  mif- 
tery  which  hath  been  hid  from  %es  ai>Q  generations,  but  now  is 
made  misnifell  to  his  faints,"  to  whom  God  would  make  knowm 
what  is  the  riches  of  the  glory  of  this  miftery  among  the  gen- 
tiles, which  is  Chrifl  in  you  the  hope  of  glory.  Col.  i.  26,  27. 
It  cannot  be  their  ^^  myflery  of  the  reftoration  of  all  the  lapfed 
race"  for  this  miflei-y  wefee  "was  manifefl  to  the  faints"  whereas 
theirs,  by  their  ow^n  concefTion,  note  p.  253,  was  unknown  to 
the  apoflles,  and  of  courfe,  to  the  faints.  It  is  to  be  noted,  as 
the  fpecial  defign  of  the  apoflle,  in  thefe  difputed  texts,  to  ex- 
hibit Chrifl,  as  the  only  reconciler  of  all  things  in  heaven  and 
earth,  tha^have  been,  now  are,  arid  ever  will  be  reconciled  : 
and  the  phrafeologyin  them,  conveys  this  inflru6lion,with  great 
plainnefs  and  force  :  and  it  is  alfo  his  defign  in  thefe  epiflle^, 
to  exhibit  his  allfafficiency  for  this  important  work  ;  to  induce 
finners  of  all  nations  to  believe  in  him,  and  to  fix  and  fettle  be- 
lievers in^a  finm,  perpetual  hope  and  trufl  in  him,  and  adherence 
to  his  divine  gofpel^  fervice  and  kingdom ;  to  this  end,  he  gives 

Dd  us 


US  the  mofl  exalted  defcriptions  of  him,  as  ^^  having  all  fulnefs 
dwelling  in  him,"  "  all  the  fulnefs  of  the  Godhead  bodily/'  all 
the  treafures  of  wifdom  and  knowledge.  And  as  ''  the  creator 
of  all  things  ;  the  preferver  of  all  things  ;  and  as  the  fiipreme 
governour  of  all  things  3  and  as  fuch  he  is  the  head  of  every 
man,  and  head  over  ail  things  in  the  univerfe,  without  excepti- 
on." But  the  rem.ark  moft  to  our  puropfe  is  this,  viz.  that  it  is 
his  defign  to  teach  us,  that  Chrift  is  now  carrying  this  grand 
v/ork  of  reconciliation  into  execution,  upon  earth ;  and  will 
compleat  it,  in  the  difpenfation  of  his  kingdom  in  this  world  5 
before  the  fettlement  of  it  in  the  great  day.  It  is  obfervable, 
after  both  texts,  he  proceeds  im.mediately  to  fhew,  Chrift  is  in 
fa6l,  now  carrying  this  great  defign  into  execution.  In  the  next 
words,  he  goes  on  to  fay  to  the  Ephefians,  '^  in  whom  alfo  we 
have  obtained  an  inheritance,"  &c.  and  the  fame  to  the  Colof- 
fians,  '^  and  you  that  were  fometime  alienated,  and  enemies  in 
your  mind  by  wicked  works,  yet  now  hath  he  reconciled,  in  the 
body  of  his  flefh,  through  death,  to  prefent  you  holy  and  un- 
blameable,  and  unreproveable  in  his  fight,"  v.  2 1,22.  Further, 
the  place,  the  time  and  means,  and  ends  of  it,  as  defcribed  by 
the  apoftle,  do  all  pointedly  and  ftrongly  fhew  the  whole  work 
to  be  accomplifhed,  in  this  world.  The  *^  place"  in  which  this 
great  work  is  accompliflied,  is  fpecified  and  fixed  in  both  texts, 
it  is  (epi  tes  ges)  ''  upon  earth,"  in  both.  From  the  exprefs 
defcription  *'  things  in  heaven"  and  "  things  on  earth,"  the  un- 
reconciled, finally  impenitent,  and  thofe  in  hell,  are  abfolutely 
excluded,  from  the  things  that  ever  will  be  ingathered  and  re- 
conciled :  and  the  diction,  in  connexion  with  his  ihewing  how 
this  work  is  now  efFe6ting>  naturally  and  plainly  indicates  the 
whole  work  will  be  accompliflied,  during  this  prefent  earth. 
But  this  is  more  ftrongly  fixed>  in  the  phrafe,  that  points  out 
"  the  time  and  means"  for  the  perfediing  of  it.  In  the  fecond 
text  it  is, ''  in  the  difpenfation  of  the  fulnefs  of  times."  The 
plain  meaning  I  take  to  be  this ;  this  work  will  be  accomplifh- 
ed by  the  means  of  the  difpenfation  of  his  kingdom  and  grace, 
and  in  the  fulnefs  of  the  times  of  the  adminiftration  of  it,  before 
the  grand  expedled  fettlement  of  it,  at  the  end  of  the  world, 
when  time  Ihall  be  no  longer.  There  was  a  glorious  ingather- 
ing of  believers  in  Chrift  their  head,  in  that  diiy  i  and  there  will 

be 


(     203     ) 
be  a  gradual  ingathering  of  them  in  the  more  ordinary  times  of 
this  difpenfation  :  but  in  the  fulnefs  of  the  times  predided  for 
the  ingathering  of  the  fulnefs  of  the  jews,  and  of  all  gentile  na- 
tions, in  a  long  and  glorious  period,  will  be  the  greateft  harveft 
of  all ;  and  the  whole  work  will  be  compieated  in  the  fulnefs  of 
the  times  of  the  prefent  adminiftration  of  this  kingdom,  bet'ore 
the  final  fettlement  of  it,  in  the  great  day.    Then  cometh  the 
end  of  his  adminiftration  of  this  kingdom,  and  the  end  of  time. 
And  it  is  a  contradidlion  tofuppofeiim.e,when  itiliall  be  no  lon- 
ger.   Nor  do  the  infpired  writers  annex  (chronon)  or  any  note 
of  time,  to  any  things  whatever,  after  the  laft  judgment.    This 
author  fays,  it  fhould  ^^bt  particularly  regarded  here,"  this  time 
of  Chrifl's  adminiftration  ought  not  to  be  confined,  as  moil  di- 
vines do  confine  it,  to  this  prefent  ftate  ;  btit  it  is  to  be  carried 
into  the  refurreftion  world,"  &c.  p.  147,148.    We  do  note  it, 
but  as  an  error  in  him,  which  has  no  foundation  in  revelation. 
He  conceeds  (in  the  note  afore  referred  to)  that  the  apofcles  did 
not  know  his  fcheme  of  reftoration ;  and  therefore  Paul  did  not, 
could  not  carry  it  into  the  refurre^lion  world.    And  we  ftop, 
where  he  confined,  and  defigned  that  we  fhould  confine  it  j  not 
daring  to  be  prefumptuoufly  wife  above  what  is  written,  and 
manifeftly  defigned,  by  the  infpired  penman.     Moreover,  the 
gofpel  way  and  means,  whereby  this  divine  work  will  be  effec-. 
ted,  as  particularly  pointed  out  by  this  apoftle,  fhew  the  accom-. 
plilliment  of  it  in  this  world.     Hence,  he  fpeaks  of  every  thing 
relating  to  the  unity  of  the  bodyof  Chrill,  the  perfefting  of  this 
work  and  the  grand  means  to  efFe6l  it,  as  in  this  world.  As  in 
Ephef.  4.4-.  and  onwards  ;  ^'  there  is  one  body,  and  one  fpirit, 
even  as  ye  are  called  in  one  hope  of  your  calling;  (v^hich  cannot 
mean  the  uncalled,  unbelieving  world)  *^  one  Lord,  one  faith, 
one  baptifm,  one  God  and  Father  of  all,  who  is  above  all,  and 
in  you  all :  but  to  every  one  of  us  is  given  grace  according  to 
the  meafure  of  the  gift  of  Chrift."    He  is  evidently  fpeaking 
not  of  all  the  lapfed  race,  but  of  the  church  as  formed  into  one 
body  andfpirit  in  Chrift,  in  this  world;  and  as  effected  by  gofpel 
faith  and  ordinances.    For  there  is  no  ''calling"  by  the  gofpel, 
no  profelTion  "  of  faith,"  no  ''  baptifm"  in  the  future  world, 
whereby  the  finally  impenitent  may  be  brought  into  the  church 
of  God.    And  he  is  more  particular  in  his  defcription  of  gofpel 

means 


(       204       ) 

means  which  belong  to  Chrift's  kingdonn  in  this  world,  onh% 
in  the  next  verfes.  ^'  Wherefore  he  faith^  when  he  afcended  up 
on  high,  he  led  captivity  captive,  and  gave  gifts  unto  men,"  v„ 
8.  and  he  tells  us  precifely  what  they  are  in  the  next  verfes  before 
tranfcribed,  the  gofpei  minifcry  and  adminlftrations  :  and  it  is 
to  be  noted,  they  will  continue  till  the  whole  woi-k  of  the  body 
of  Ghrifb  be  compleated,  '^  till  we  ail  come  in  the  unity  of  the 
faith,  and  of  the  knov/ledge  of  the  Son  of  God,  unto  a  perfect 
man,  unto  the  mea.^ire  of  the  feature  of  the  fuLnefs  of  Chrift/- 
The  whole  work  will  then  be  com.pleated ;  the  connexion  fhews^ 
the  gofpei  miniftry  will  continue  till  this  be  effected  ;  but,  by 
the  promife  of  Chrifl  they  will  continue  only  to  the  end  of  this 
world  ;  and  it  is  conceeded  by  this  author  :  and  this  confirms 
the  conftru6lion  we  have  given  of  the  difpenfation  of  the  fulnefs 
of  tim^es.  The  miniftry, the  difpenfation,  and  thefulnefsof  tim.es 
come  to  a  period  in  the  great  day,  when  the  whole  work  will 
have  been  compleated.  I  have  one  thing  miore  to  add,  the  great 
ends  to  be  anhvered  in  this  all- irr^portant  work  of  Chrift,  as  fpe- 
cified  by  the  apoftle  in  thefe  epiilles,  clearly  confirm  the  fam.e 
ccnclufion .  It  is  that  the  exceeding  riches  of  God's  grace  might 
be  mianifefted  in  all  the  faved,  by  faith  in  Chrifi }  and  that  they 
might  be  to  the  praife  and  glory  of  his  grace  in  this  world,  in 
heaven  and  eternity  :  as  Eph.  2.  7,8.  and  every  where,— ''  It 
is  to  the  intent,  that  unto  principalities  and  powers  in  heavenly 
places,  might  be  known  by  the  church  (called,  ingathered  and 
fan6t]fied  by  faith  in  Chrifr,  and  not  the  reftoration  of  all  the 
lapfed  race)  the  manifold  wifdom  of  God,"  Eph.  3. 10.  As  to 
the  happy  fubjects  themfelves,  who  are  cordially  reconciled  to 
God  and  ingathered  into  Chrift  their  adorable  head  -,  it  is  that 
they  miay  be  '^  prefented  holy,  unblameable  and  unreproveable 
in  his  fight,"  CoL  i .  22, — In  refpe6l  to  Chrift  the  adorable  Sa- 
viour, it  is  ^^  that  he  m^ay  prefent  it"  (this  illuftrious  body  of  all 
the  reconciled,  ingadiered,  redeemed  &  fav'ed  out  of  this  world) 
*'  to  himfelf  a  glorious  church,-  v/ithout  fpot  and  blemifh,"  as 
fpecified  Eph.  5.  27.  in  and  by  whom  he  v/ill  be  eternally  ho- 
noured and  glorified.  Now  we  read  of  but  one  prefentation 
of  the  redeemed  and  faved  of  our  world,  and  that  is  in  the  great 
judgment  day  ;  ''  when  Chrift  fhall  be  glorified  in  all  his  faints^ 
and  admired  in  all  that  believe/'  2  Thef,  i.  10,  It  feems  evi- 
dent. 


(     ^05     ) 
dent,  this  whole  work  of  Chriil  muil  be  compleated  before  that 

day,  to  anfwer  all  thefe  grand  intentions  of  it.  How  could  we 
exped:,  in  thefe  epiilies,  a  more  full  information  of  the  comple- 
tion of  this  whole  work  of  Chrift  before  the  final  fettlement  of 
his  kingdom,  in  the  great  day,  than  is  contained  in  thefe  col- 
leded  particulars  taken  all  together.  The  conclufion  we  de- 
duce isj  that  thefe  texts  taken  in  connexion  with  other  illuftra- 
ting  pafTages  in  thefe  epiftles,  produce  a  full  anddecifivewitnefs 
not  only  againfi  their  conflru6lion  of  them,  but  alio  againft  their 
whole  fcheme^  refpe6ling  the  falvation  of  the  finally  difobedient. 
I  (hall  briefly  notice  fome  things  faid  upon  thefe  texts, which 
may  further  elucidate  the  fubjedt.  .''By  heaven  and  earth,"  he 
underflands  *' the  whole  lower  world,  the  earth  and  all  men  and 
things  in  it,  and  the  heavens  that  environs  it.'*  And  he  fays, 
the  plain  meaning  of ''  it  has  pleafed.God  to  reconcile  all  things 
to  himfelf,  things  in  heaven  and  things  in  earth,  is  ''that  he  has 
rechanged  their  ilate,  brought  them  back  to  that  they  were  ori- 
ginally in,' -  p,  1 29.  This  is  fo  far  from  ^'obvious''  that  we  fee 
it  falfe  in  fad,  and  know  it  to  be  both  a  natural  and  moral  im- 
pofTibility  j  as  any  man  with  a  little  unbialTed  reftedion  may  fee. 
Befides,  reconciliation  is  never  predicated  upon  material,  inan- 
imate things^  nor  the  brutal  creation,  He  infifts  much  that 
^'  reconciliation"  intends  "all  mankind  univerfally  are  put  into 
afalvable  condition,"  p.  133,139.  But  this  is  not  reconcilia- 
tion, as  has  been  fn ewn  :  nor  can  it  prove,  that  all  will  be  faved. 
For  altho'  the  way  of  falvation  is  open  to  all  upon  earth  through 
faith  in  Chrift  ;  yet  m.any  live  and  die  unbelievers,  and  unrecon- 
ciled enemies  to  God  ;  and  will  be  condemned  and  fuifer  the 
future  punifhment.  And  to  fpeak  of  thefe  unreconciled,  con- 
demned, and  executed  enemies,  as  "reconciled,"  is  contradi6li- 
ous  nonfenfe.  Nor  is  it  true  in  fad,  that  all  that  die  in  their 
fins  are  put  into  a  falvable  condition,  by  the  death  of  Chrift. 
The  tenor  of  revelation  teaches  the  contrary,  as  has  been  proved. 
And  Paul  decifively  gives  us  his  own  meaning  in  the  text,  in 
the  words  which  immediately  follow  :  "  And  you  that  were 
fometimes  alienated,  &  enemies  in  your  mind  by  wicked  works, 
yet  now  hath  he  reconciled,"  Col.  i .  21 .  Paul  evidently  means 
by  "reconciliation"  fuch  a  change  of  ftate  whereby  thofe  who 
were  before  enemies  *'  in  their  minds"  become  cordial  friends 

Xo 


(       206       ) 

to  God  3  fuch  a  change  of  temper  in  them,  as  fits  them  for  the 
fervice  and  kingdom  of  God,  and  introduces  them  into  a  ftate 
of  peace  with  him,  through  faith  -in  Chrill.  And  this  is 
invariably  his  fenfe  upon  this  fubje6t,  throughout  his  epiilles. 
But  thefe  finally  condemned,  executed  enemies  he  tells  us,  will, 
be  reconciled  by  other  means,  in  future  difpenfations  which  will 
prove  more  effecluai,"  p.  139.  It  cannot  be  by  faith,  nor  by 
the  gofpel— -it  muft  be  then  by  another  conftitution— another 
golpel  i  and  who  dare  to  preach  it,  when  Paul  teaches  us  tho' 
it  were  an  angel  from  heaven,  let  him  be  accurfed  ?"  Gal,  1.8. 
But  what  thefe  means  and  difpenfations  are— and  how,  or  when, 
or  v/here  they  will  be  recovered  by  them,  no  body  knows,  nor 
can  tell  a  fyllable  about  them..  It  is  the  blind  lead  the  blind 
in  this  dark  way  ;  and  no  deiftical,  yea  atheiflicai  leap  was  ever 
more  abfolutely  in  the  dark.  Could  Paul  pour  fuch  contempt 
upon  the  glorious  gofpel,  lb  as  fuperfede  the  neceflity,  annul  the 
energy,  and  countera6l  the  efficacy  of  it  3  as  to  encourage  the 
rebellious,  they  may  fafeiy  negledt  the  great falvation^  for  future 
means  and  difpenfations  yet  more  effedtual  that  await  them, 
and  which  enfure,  their  efcape  and  recovery  ?  Could  he  do  it  in 
the  face  of  fcores  of  as  plain  texts,  as  ever  he  wrote  ?  It  is  im- 
pofiible,  it  is  horridly  evil.  But  what  I  defign  chiefly  to  re- 
mark on,  is  his  manner  of  making  out  his  *^^miftery"  of  the  fal- 
vation  of  all  men,  from  thefe  texts.  He  firft  fuppofes,  all  the 
lapfed  race  are  included  in  ^^  the  things  in  heaven  and  upon 
earth,*'  who  are  to  be  reconciled,  recovered  and  reduced  to  a 
regular,  well  fubordinated  whole.  Whereas,  all  that  have  died 
in  their  fins,  all  the  difobedient  fpirits  in  the  infernal  prifon  ; 
all  the  configned  to  the  future  puniiliment  in  the  great  day,  are 
as  abfolutely  excluded,  in  the  di6lion  of  the  texts,  as  the  Ma- 
hometan creed,  is.  Pie  then  improves  this,  as  a  key  to  the 
after  defcriptions  of  this  miilery.  Whereas,  thefe  after  defcrip- 
tions  are  deiigned  illuftrations  of  that,  and  fo  are  in  truth  the 
true  key  of  the  conftruclion  of  it,  The  free  incorporation  of 
believing  jews  and  gentiles  into  the  church  and  body  of  Chrill, 
is  fo  evident,  in  feveral  of  the  defcriptions  of  this  miftery  as  can- 
not be  denied  :  but  he  adds  '*^  the  ultimate  intention  is,  the  re-. 
du6lion  or  reftoration  of  the  whole  j"  whereas,  it  is  clearly  ex- 
cluded the  texts,  nor  is  there  a  fingle  illuilration  in  cither  epif- 

tle^ 


(       207       ) 

tie,  that  gives  any  countenance  to  it.  In  moft  of  thefe  illuflra- 
ting  texts,  believere  are  fo  pointed  out,  that  he  can  argue  with 
plaufibility,  but  from  one  or  two  of  them,  where  they  are  yet 
manifeftly  intended.  His  principal  text  is,  Eph.  2-  ^'  "  that 
the  Gentiles  fhould  be  fellow-heirs,  and  of  the  fame  body,  and 
partakers  of  his  promife  in  Chrift,  by  the  gofpel."  He  conflrues 
it,  jews  and  gentiles,  mankind  univerfaily,  were  fellow-heirs,  fo 
united  together  as  to  make  one  and  the  fame  body,  and  copar- 
tners in  eternal  life,  which,  in  Jefus  Chrift,  is  the  great  promife 
of  the  gofpel,"  p.  158.  Believing  jews  and  gentiles,  are  un- 
doubtedly intended  here,  as  well  as  every  where  elfe,  as  fellow 
heirs  of  the  promife  in  Chrift.''  Paul  could  not  intend  the 
wicked  that  die  in  their  fins ;  for  he  tells  usexprefsly  '^they  have 
no  inheritance  in  the  kingdom  of  God.'*  He  could  not  mean 
thofc  who  died  in  their  fins  before  the  gofpel,  nor  thofe  v/ho 
rejed  the  gofpel,  nor  his  unreconciled  final  enemies,  whom  he 
expedls  to  be  faved  by  other  and  more  effe6lual  means  and  dif- 
penfations  than  the  gofpel ;  for  it  is  exprefs  in  this  text,  *^  thefe 
jews  and  gentiles  become  fellow  heirs,  **by  the  gofpel."  Thefe 
exceptions  exclude  no  fmall  part  of  mankind.  Again,  the  i- 
dolatrous  Gentiles  muft  be  excluded,  for  Paul  moft  exprefsly 
excludes  them  this  fellow-heirftiip..  In  the  2d  cha.  v.  12.  he 
defcribes  them,  as  ^'  without  Chrift,  being  ahens  from  the  com- 
monwealth of  Ifrael,  and  ftrangers  from  the  covenants  of  pro- 
mife, having  no  hope,  and  without  God  in  the  world."  He 
could  not  in  the  compafs  of  fixteen  verfes,  fet  up  fuch  a  ftaring 
contradiction,  as  to  fay,  thefe  excluded  aliens,  were  all  fellow- 
heirs  of  the  gofpel  promife  of  eternal  life  :  nor  could  he  intend 
the  unbelieving  jews  whom  he  reprefents  in  the  9th,  loth  and 
I  ith  chapters  to  the  Romans,  as  cut  off  by  unbelief,  and  will 
remain  cut  off  from  joint  heirfhip,  till  graffed  in  again,  by  faith. 
Again,  Paul  could  not  fo  palpably  contradi6t  the  apoftolic 
cornmifTion,  as  to  teach  this  joint  heirfhip,  of  all  mankind  : 
for  by  this  commilTion,  neither  jew  nor  gentilecould  have  heir- 
fhip and  partnerfhip  in  the  privileges  of  the  kingdom  of  God 
in  this  world,  unlefs,  they 'believed  and  were  baptifed  :  nor  be 
faved  but  by  faith  in  Chrift.  Again,  this  apoftle  teaches  us  the 
inheritance  is  by  promife,  that  the  promife  is  to  the  believing 
feed,  exclulively  :  that  juftification^  adoption  and  heirfhip  to 

the 


the  gofpel  promifeSj  are  all  by  faith.  He  labours  the  fubject 
in  the  four  firfl  chapters  to  the  Romans/and  fecond  and  third 
to  the  Galatians.  It  is  impoffible,  that  in  contradiction  to  all 
this,  he  fhould  here  aflert  that  all  the  unbelieving  of  mankind 
univerfally,  are  joint  partners  in  the  great  promile  of  the  gofpel, 
which  he  every  where  elfe  appropriates  to  believerSi  Further^ 
that  which  alone  is  fufhcient  to  decide  it,  that  he  here  intends 
believing  jev/s  and  gentiles  as  fellow  heirs,,  is  this  5  that  he  is 
treating  of  this  fubied,  this  miftery  (and  not  of  the  refloration  of 
all  men)  in  both  the  foregoing  chapters.  We  have  fhewn  it  in 
the  firil;  and  the  fecond  is  in  the  fame  ftrain,  throughout.  It  is 
thofe  ^^  once  dead  in  trefpafles  and  fins,  nov/  quickened,"  v.  i. 
^^  quickened  together  with  Chrifl  and  faved  by  grace,"  v.  5. 
^^  raifed  up  together  and  made  to  fit  together  in  iieaveniy  places 
in  Chrift  jefus,"  v.  6.  ^^  faved  by  grace,  through  faith,"  not 
unbelievers,  v.  8.  who  are  God's  workoianiliip  created  in  Chrift 
to  good  works,  v.  10.  '^  who  were  in  time  paffed  gentiles"  (not 
chriftians)  and  ^'^  at  that  tim.e  were  aliens,  (Irangers  to  the  co- 
venants of  promife,  without  God,  Chrift,  and  hope,"  v.  11,12* 
"^  but  now  in  Chrift  Jefus  (being  believing  chriftians)  arebro't 
nigh,  by  the  blood  of  Chrift,"  v.  13.  '^  for  he  is  our  peace," 
(meaning  believing  jews  and  gentiles)  '^  to  make  in  himfelf  of 
twain,  one  new  m.an,  fo  making  peace,  that  he  might  reconcile 
both  unto  God  in  one  body  by  the  crofs,"  v.  14,15,16.  and 
**  have  both  accefs  by  one  fpirit  unto  the  Father,"  as  his  child-- 
ren,  v.  18.  "now  therefore"  (their  ftate  being  changed  from 
idolatrous  Gentiles  into  believing  Chriftians)  "they  are  no  more 
ftrangers  and  foreigners,  but  fellow-citizens  with  the  faints,  and 
of  the  houftiold  of  God,"  v.  1 9.  "  built  upon  the  foundation  of 
the  apoftles  and  prophets,  Jefus  Chrift  the  chief  corner-ftone," 
"  an  habitation  of  God  through  the  Spirit,"  v.  20,22.  which 
furely  cannot  agree  to  the  infidel  world.  Now,  the  apoftle  is 
purfuing  the  fame  fub]e61:,  in  this  third  chapter,  as,  in  the  fore- 
going ones,  iliuftrating  the  miftery  of  the  incorporation  of  be- 
lieving jews  and  gentiles  into  one  body  in  Chrift.  And  un- 
doubtedly, it  is  thefe  that  are  intended  as  "  fellow-heirs  and  of 
the  fame  body"  in  this  difputed  text.  Faith  and  heirftiip  to  the 
promifes,  are  connecEled  together  in  the  gofpel  conftitution,  and 
every  where  in  Paul's  writings.    Therefore  to  extend  the  great 

promife 


C  -^9  ). 
promlfe  of  the  gofpel  to  all  the  unbelieving,  ungodly  v/orldj  is 
moft  rnanlfeftly  to  disjoin  what  God  hath  joined  togedier,  in  a 
matter  of  higheft  importance'to  the  kingdom  of  God;,  and  to  the 
fouls  of  men.  I  might  fubjoin  to  all  this,  the  fuppofition  of 
fuch  a  promlfe  of  joint  heirfhip  and  fellowlliip  granted  to  all 
faints  in  heaven  and  earth,  and  to  all  the  reprobate  ions  of  Vv^ick- 
ednefs  in  earth  and  hell,  is  as  irrational  and  mifchievous,  as  it  is 
unfcriptural ,  Promifes  and  rewards  beilowed  purfuant  to  them, 
are  wifely  defigned  to  be  the  great  fupports  of  governm.ent,  to 
inforce  fubjedlion  and  obedience  :  but  a  promife  of  that  com- 
plexion coulddo  no  good, butispregnantwithinfinitemifchiefs. 
To  fet  up  tiie  promife  in  oppofition  to,  and  in  fubverfion  of  the 
threatnings  and  ftatutes  of  difherifon,  to  final  enemies,  is  not  to 
fupport^  but  to  deflroy  government.  Such  a  promife,  could  be 
no  inflrument  of  wife,  holy,  righteous  and  good  government^ 
but  deftruclion  to  it.  Where  is  the  inducement  to  faith,  repen- 
tance, to  be  good  chriftians,  dutiful  to  God  and  man  ;  it  the 
great  prom.lfe  of  the  gofpel  makes  ail  the  difobedient  joint  Iieirs 
of  eternal  life,  with  the  faints  of  God  ?  What  is  it  but  deftruc- 
tion  to  the  chara61:er  of  the  infinitely  perfed  being,  by  exhibit- 
ing him  as  having  no  regard  to  fin  and  holinefs,  or  to  characters 
formed  by  the  one  or  the  other  ;  nor  to  the  honour  of  his  adora- 
ble majefly,  authority,  law,  gofpel  and  government,  in  his  grant 
of  a  promifcuous  promife  of  eternal  life  to  all  his  rebellious  fub- 
]v.d:s,  as  copartners  with  the  obedient  ?  a  tenet  as  oppofite  to 
tlie  tenor  of  PauFs  writings,  and  of  all  revelation,  as  any  that 
can  be  named.  The  tempter  taught  man  to  rebel  againfb  the 
term  of  life,  appointed  to  him  of  God,  with  this  encouragement, 
"  for  God  doth  know  that  ye  fhall  be  as  gods."  But  to  carry 
the  do6trine  farther,  that  all  men  univerfally,  who  rebel  againfl 
the  gofpel  terms  of  life  and  mercy  in  this  ftate,  "  are  fellow 
heirs  and  copartners  of  eternal  life,  by  the  great  prom.ife  of  the 
gofpel,"  feems  the  fummit  of  infatuation.  Another  text  is, 
Paul's  commifTion,  "  and  to  make  all  men  fee,  what  is  "  the 
fellov/fhip  "  of  the  miftery,  which  from  the  beginning  of  the 
world,  hath  been  hid  in  God,  who  created  ail  things  by  Jefus 
Chriil,''  V.  9th.  The  reafons  already  given  evince  "the  fellov/- 
fhip of  the  miftery"  in  this  text,  means,  "  the  joint  heirfhip, 
and  feilowihip  of  believing  jews  and  gentiles  in  the  church  of 

E  e  God 


God  and  body  of  Chiift  :"  and  this  is  further  confirmed  by  the 
text  immediately  following  t  ^'  to  the  intent  that  ^'^now^'  unto 
principalities  and  powers  in  heavenly  places^  might  be  known 
*'by  the  church"  the  manifold  wifdom  of  God/'  The  church 
of  thefe  colletled  believers  mull  be  here  intended,  by  which, 
thefe  principalities,  &c.  fnould  now  fee,  the  mianifold  wifdom 
of  God,  for  he  had  fpoken  of  none  other  j  and  therefore 
this  is  certainly  the  fellowfhip  of  the  miilery  in  the  foregoing 
verfe.  According  to  this  author,  *'  Paul  was  tc  make  all  men, 
the  whole  world  of  men"  to  fee  "  their  feilowfiiip,"  as  fellow- 
heirs,  one  miftical  body,  and  partners  in  common  of  eternal  life, 
the  great  thing  promifed,  in  the  gofpel,  p.  158,9.  But  Paul 
could  not  in  his  ienfe,  m.^.ke  all  men  fee  this  mfiitery,  by  preach^ 
m^  to  the  genti'es,  in  his  day  :  he  could  not  make  all  the  mil- 
lions who  died  before  he  was  born,  nor  all  the  millions  then 
living,  to  v/hom  he  never  preached,  "to  fee  it."  Why 
doth  he  annex  the  pronoun  "their"  fellowfliip  to  this  all  men  ? 
it  is  not  inferred  in  the  text,  nor  within  the  meaning  of  the 
apoftle.  He  certainly  did  not  intend  this  miftery  of  iniquity  : 
for  in  his  key  text  all  things  in  heaven  and  earth,  all  in  hell  are 
abfoluteiy  excluded.  Nor  is  there  a  word  or  a  hint  of  their  re- 
itoration,  in  all  his  illuftrations  of  this  miftery  ;  but  they  are 
limited  to  believing  jews  and  gentiles,  as  fellow-heirs  in  the 
fame  body  of  Chrifl,  of  the  promifed  falvation  of  the  gofpel ; 
as  "faved  by  grace"  and  "faved"  by  faith  "in  ChriR:."  "Nov/, 
in  the  gofpel  difpenfation,  is  made  known  to  angels  the  mani- 
fold wifdom  of  God  by  the  church,"  but  furely  they  cannot  now 
by  the  gofpel  aixd  church  (the  m.edium  of  their  knowledge)  fee 
it,  in  the  redoration  of  all  final  enemies  (not  in  the  gofpel  way, 
nor  by  gofpel  means)  but  in  future  difpenfations  of  more  effec- 
tual means,  of  which  they  are  ignorant,  and  nobody  knows  any 
thing  about.  Paul  was  to  teach  the  miftery  he  knew,  and  which 
was  now  mianifefl  to  the  faints,  Col.  i.  26.  and  to  make  others 
"fee  it,"  as  he  underftood  it.  But  it  is  conceeded  in  their  fa- 
mous note,  that  Paul  did  not  undcrfland  this  do61:rine  of  the 
recovery  of  all  final  enemies  ;  and  confequently  he  never  meant 
it  here,  or  any  where  elfe.  To  impute  a  doctrine  and  conftruc- 
tion  to  any  writer  as  defigned  by  him,  which  we  are  apprifed, 
was  not  his  intention^  feems.  unjuft  :  but  to  impute  it  to  an  in- 

fpircd 


.(       211       ) 

fpired  teacher  from  God,  is  horrid, — Paul  was  to  make  all  forts 
and  nations  of  men  to  fee,  the  joint  partnerfhip  of  believers  of 
all  nations,  in  the  church  and  kingdom  of  God,  and  tlieir  joint 
heirfliip  of  eternal  life,  by  gofpel  promife  '^  he  that  believeth 
fhall  be  faved,"  to  induce  the  unbelieving  to  become  beiic%Trs, 
that  they  might  be  happy  copartners  with  them,  and  to  fupport 
and  animate  believers  in  their  chriftiancourfe.  This  is  the  wife, 
benevolent,  pradtical  inftrudlion  defigned  to  be   conveyed  : 
and  it  is  believers  only  of  all  nations,  that  will  fee  &:  find  th^ir 
joint  fellowfnip  herein  :  the  unbelieving  of  all  nations  will  fee 
it  only,  as  they  will  fee  Abraham,  Ifaac  and  Jacob  and  all  the 
prophets  in  the  kingdom,  of  God,  and  they  themfelves  cafl:  out. 
He  fays,  this  joint  partnerfhip  of  ail  m,en,  is  ilrongly  fuggefted 
in  thofe  words,  *^  who  created  all  things  by  TefusChriit,"  and 
argues  it  p.  159,160.    How  doth  this  prove,  Chrifl  will  fave  all 
the  wicked,  and  not  condemn  them  to  everlafiingpunifhment, 
as  he  hath  affured  us  he  will  ?    He  argues  '^  if  God  created  all 
men  by  Chrift,  we  may  eafily  collect  how  he  comes  to  be  their 
common  Father,  Mai,  11,  10.    and  if  tlieir  Father,  how  they 
are  his  children  ;  and  if  they  are  children,  how  fit  and  reafona- 
bleitis  that  they  fhould  be  fellow-heirs  to,  and  joint  partners 
in,  that  happy  ilate  which  he  hath  purpofed  ihould  take  place, 
when  he  has  gathered  all  things  into  one.  under  the  agency  of 
that  fame  Jefus  Chrift,  by  whom  he  created  them  all.    This  ar- 
gument concludes  as  ftrongly  for  die  joint  partnerfiiip  of  the 
devil  and  his  angels,  as  for  mankind  ;  for  they  were  all  created 
by -Chrift,  ^^  and  without  him  was  not  any  thing  made  which  is 
made."    To  argue,  from  the  foot  of  creation,  to  what  is  wife 
and  reafonable  in  the  difpenfation  and  final  retribution  of  ,aa 
infinitely  wife,  righteous  and  good  government ;  and  fo,  foai 
the  relation  of  creatures  as  fuch,  to  creatures  in  rebellion,  to  in- 
duce one  and  the  fam.e  conclufion,  appears  fo  extreniely  loofe 
as  to  carry  no  conviction  in  it.     If  the  ratio  of  heirfhip,  and  oi 
joint  partnerfhip  in  eternal  life,  in  fa6l,  be  grounded  on  the  con- 
ftituted  relation  of  creatureS;,  in  creation  j  then  wife,  rational, 
good  moral  government,  a  ftate  of  probation,  and  charaders 
formed  in  it  for  retribution,  and  all  regard  to  them,  are  abfo-  . 
lutely  excluded  ;  and  no  rebellion  can  poflibly  defeat  the  i'nde- 
feafible  inheritance,  on  this  s^round,  .  for  the  natiual  rclatioi; 


of 


(       212      ) 

of  creatures  to  their  Creator,  muft  eternally  remain  the  fame ;  be 
their  characters  as  they  may,  they  are  creatures  ftill.  But  thcij^ 
great  excluded  do6lrineSj  are  fo  interwoven  throughout  revela- 
tion, that  we  may  as  well  give  up  the  whole,  as  exclude  them, 
— Again,  this  fuppofed  reafonablenefs  of  joint  partnerlhlp,  on 
the  ground  of  creation,  excludes  the  gofpel  conftitution  out  of 
view.  All  regard  to  the  terms  of  life  and  death  in  it,  are  plainly 
excluded  in  fuch  a  pint  partnerfnip.  Did  Paul,  that  affedlio- 
nate  lover>  preacher  and  defender  of  the  gofpel  conftitution,  in- 
tend in  this  pafTage,  fo  to  exclude,  it  out  of  view,  and  out  of  the 
world  ?  Befides,  this  grounded  heirlhip,  fuppofes  mankind  a 
race  of  unoffending  creatures ;  whereas,  the  truth  of  fad  is,  the 
gofpel  is  a  difpenfation  of  fovereign  grace  and  mercy  to  finful 
inan,  ^^  to  finners,  ungodly,  and  enemies  ;  which  cuts  of  all 
hope  '^  of  heirlhip'*  on  the  ground  of  creation  :  it  opens  the  way 
of  a  mxoft  happy  change  from  enemies,  to  become  the  reconciled 
friends,  adopted  children  and  heirs  of  God,  The  terms  of  heir- 
iliip,  life  and  death  are  fixed  in  it,  and  a  compliance  with  theni;, 
inforced  by  the  moft  exceeding  great  and  precious  promifes, 
and  terrible  threatnings,  conceivable  by  us  :  and  with  this  view, 
the  promifes  are  all  made,  not  to  men  as  men,  but  to  thofe  of  a 
diftinguifl-iing  charader,  formed  in  this  ftate,  Now^if  heirfhip 
be  grounded  on  the  natural  relation  of  creatures,  this  whole 
fcheme  of  adoption  is  fet  afide  j  and  the  grand  intention  of  the 
promifes,  to  inforce  the  requifitions  of  gofpel  duty,  and  that  the 
heirs  be  partakers  of  a  divine  nature,  is  fuperfeded  and  dellroy- 
ed.  In  fine,  Paul  is  very  exprefs,  in  pointing  out  the  gofpel 
method  of  adoption,  of  heirfliip  and  joint  fellow  (hip,  in  eternal 
life.  ''For  ye  are  ail"  (v/hether  iews  or  gentiles)  '^the  children 
of  God,  by  faith  in  Chrift  Jefus,"  Gal,  3,  16.  Our  Lord  gave 
the  charter  of  ir,  Joh.  i.  12.  *'  But  to  as  many  as  received 
him,  to  them  gave  he  power  to  become  the  fons  of  God,  even 
to  them  thar  believe  on  his  name."  And  ''the  many  that  will 
be  brought  to  glory"  are  ail  *<  the  fons  of  God"  in  this  world, 
by  regeneration,  faith,  adoption  and  divine  invitation,  as  is 
evident  fi-om  thefe  texts  com.pared  :  John  3.5.  Heb.  2.  10. 
E.om.  8.17.  and  Mat.  5.  45  &  48.  their  miftery  is  plainly  an 
antifcriptural,  deluding  fancy. 

The  next  produced  text  is,  i  Tim,  2.  4.  *^  Who  will  have 

all 


(     2^3     ) 

all  men  to  be  favedj  and  to  come  unto  the  knowledge  of  the 
truth."  Upon  which  he  argues,  "  if  God  is  fincerely  willing 
and  defirous  that  all  men  fhould  be  fiived,  they  certainly  fhall 
be  faved.'*  He  might  as  well  argue,  that  all  men  do  and  Ihall 
come  to  the  knowledge  of  the  truth,  and  be  fandified  by  it  ; 
which  is  equally  the  objed  of  the  divine  will  in  the  text,  and 
Mr.  White  allows  to  be  necelTary  to  their  falvation  :  but  it  is  a 
certain  fad,  all  men  do  not  come  to  a  fandlifying  knowledge  of 
the  truth  in  this  flate  ;  and  as  certain  from  the  words  of  Chrifl, 
that  the  wicked  will  be  excluded  his  kingdom  and  the  means 
of  it  in  the  future  world  ;  and  therefore,  their  falvation  cannot 
be  argued  from,  but  is  rather  difproved,  by  the  declaration  in 
this  text.  The  plain  meaning  appears  to  be  this,  viz.  *'  It  ia 
the  will  and  good  pleafure  of  God,  that  all  men  without  dift- 
indion  be  faved,  who  comply  v/ith  the  terms  of  the  gofpel  pro- 
clamation and  conftitution  -,  and  to  this  end  he  wills  all  forts 
and  nations  of  men  to  come  to  the  knowledge  of  the  truth,  that 
they  may  believe,  repent  and  be  faved.  This  conftrudion 
f-ems  mod  obvious,  and  is  bed  fitted  for  the  good  of  men  in  a 
frate  of  probation,  and  to  anfwer  all  the  wife,  great  and  good 
intentions  of  the  divine  government  defigned  in  it.  This  is  a 
dodrine  written  as  in  capitals  in  the  face  of  the  gofpel  procla- 
mation &  conftitution  :  that  was  the  burthen  of  Paul's  preach- 
ing ;  that  runs  through  all  his  epiftles,  and  he  gives  it  to  us 
more  full  and'exprefs  in  a  parallel  pafTage^Rom.  lo.  1 1,12,13, 
14, 15, 17,  '^  For  the  fcripture  faith,  whofoever  believeth  on 
him  fliall  not  be  aihamed.  For  there  is  no  difference  between 
the  jew  and  the  greek  :  for  the  fame  Lord  over  all,  is  rich  unto 
all  that  call  upon  him.  For  whofoever  ihall  call  on  the  name 
of  the  Lord,  fhall  be  faved.  How  then  fhall  they  call  on  him  ^ 
in  whom  they  have  not  believed  ?  and  how  fhall  they  believe 
in  him  of  whom  they  have  not  heard  ?  and  how  fhall  they  hear 
without  a  preacher  ?  and  hov/  fhall  they  preach  except  they  be 
fent,"-— «^  So  then,  faith  cometh  by  hearing,  and  hearing  by 
the  v/ojrdof God  {'  and  falvation  by  faith.  ThatPaul  intends, 
it  is  the  will  of  God  that  all  forts  of  men  without  diftindion  be 
faved,  in  the  way  of  the  gofpel  conftitution,  feems  evident  by 
his  adding,  **  and  cometo  the  knowledge  of  the  truth"  (i.e.) 
that  they  might  be  fanftiiicd  by  faith  m  Chrift,  and  faved  in 

the 


the  way  of  this  divine  conftitution.  This  claufc  has  no  force, 
as  applied  to  the  i3jppofed  faivation  of  the  wicked,  in  the  future 
world  :  for  if  they  are  to  be  faved  in  future  difpenfations,  and 
by  nnearis  more  elFevfluai  than  the  gofpel,  (heaven  forgive  the 
blafphemy)  their  coming  to  the  knowledge  of  the  truth  under 
this  difpenfation,  hath  no  fort  of  connexion,  with  that  extra  mode 
of  faivation.  Paul  could  not  intend  it.  In  a  word,  the  whole 
context  is  taken  up  with  chriftian  duty  in  the  prefent  flate,  with- 
out the  mofl  diftant  hint  of  future  means,  difpenfations,  or  a 
poiTibiiity  of  faivation  to  any  that  perifh.  And  therefore  there 
is  not  a  fhadow  of  evidence  of  their  dodrine  in  the  text  and  con- 
text. To  return  to  this  author  :  he  fays,  p.  iS^-  '*  It  is  ob- 
je6t:ed,the  apoftle  is  here  fpeaking  of  all  ranks  and  fortsof  men, 
and  not  of  ail  individuals."  To  remove  which  he  introduces 
the  whole  paragraph.  ^'  I  exhort  therefore,  that  firft  of  all,  fup- 
plications,  prayers,  intcrcefTions,  and  giving  of  thanks  be  made 
for  all  m.en  ;  for  kings,  and  for  all  in  authority  :  that  we  may 
lead  a  quiet  and  peaceable  life  in  all  godhnefs  and  honefly  ; 
for  this  is  good  and  acceptable  in  the  fight  of  God  our  Saviour: 
who  will  have  all  men  to  be  faved,  and  to  come  to  the  know- 
ledge of  the  truth.  For  there  is  one  God,  and  one  Mediator 
between  God  and  men,  the  man  Chrift  Jefus  -,  who  gave  him.- 
felf  a  ranfom  for  ail,  to  be  tefhified  in  due  time./'  He  fays,  it 
ii)  pafc  difpute  all  men  individually  are  here  defigned,  for  two 
reafons  :  i.  ''  God's  willincrnefs  that  all  men  fliould  be  faved, 
is  brought  in  as  an  argument  to  enforce  the  duty  of  prayuig  for 
all  men:"  '^confequently,we  muft  underiland,by  all  men,  the 
lame  perfons  in  the  motive,  that  are  intended  in  the  duty." 
And  than  aiTumes,  "  Now,  all  men  univerfally  arc  the  objed: 
of  the  duty  here  enjoined.  It  is  for  all  men  without  exception 
we  are  exhorted  to  pray  :  and  therefore  thefe  all  men,  he  wills. 
to  be  faved."  We  deny  his  alTumption  and  confequence  both, 
we  are  not  to  pray  for  all  men  without  exception,  in  his  fenfe  j 
nor  doth  the  apoftle  mean  this  3  but  we  are  limited  to  men,who 
are  fubjedls  of  mercy,  and  under  a  difpenfation  of  mercy.  St. 
John  gives  us  one  exception,  exprefsly,  '^thofe  that  fin,  the  fin 
unto  death,  1  J  oh.  5.  16.  The  proteftant  v/orld  give  us  ano- 
ther, very  juil  and  great  exception,  not  to  pray  for  the  dead. 
This  exception,  includes  many  millions  of  mankind j  who  have 

died 


.      (     -'5     ) 

died  from  the  beginning  of  the  world,  to  this  day.  We  have 
no  duty  to  this  numerous  all  men,  that  have  been  before  us,  of 
prayer  or  any  thing  elfe.  Thofe  that  have  died  in  their  fins, 
cannot  be  faved  in  the  day  of  the  Lord  -,  for  "their  refurreclion 
will  be  to  damnation/'  Which  fnuts  the  door  of  prayer  and 
hope.  Nor  do  our  opponents  pray  for  the  "all  men"  that  pe- 
riflied  in  the  flood---in  Sodom  and  Ghomorrha— the  Ifraelites 
that  perifhed  in  the  wildernefs- —the  old  Babylonians  and  others 
v;ho  perifhed  in- wrath.  Should  they  pubiickly  pray  for  thefe 
*^all  men^,'*  it  is  prefumed^,  no  congregation  of  judicious  chrifV- 
ians  would  hear  them,  a  fecond  time.  Theirown  conducl  then 
condemns  their  conflru6lion,  and  confutes  their  conclufion. 
Take  the  illuftrating  inftance  given  us  in  this  paragraph  ;  we 
are  certainly  to  pray  for  our  prefent,  living  rulers,  only.  We 
are  not  to  pray  for  all  the  wicked  kings,  governors  and  rulers 
which  have  been  before  us,  for  cruel  Pharoahs,  blood-thirfty 
Herods,Neroes>&c.  *'  that  we  might  live  peaceable  and  godly 
lives  under  them  \'  nor  are  "we  to  give  thanks"  for  thefe  "all 
men  :"  no,  they  were  curfes  to  the  world,  while  they  lived- ~ 
it  was  a  mercy  to  mankind  when  they  were  taken  away  ;  and 
we  have  nothing  to  do  with  them.  So  that  his  aflumption  and 
eonclufion  both  fail  him,  in  his  way  of  arguing.  To  fettle  the 
term  "all  men"  yet  more  clearly,  it  may  not  be  improper  to 
note,  we  have  many  other  duties  to  "all  men"  befides  praying 
tor  them  3  but  in  no  inftance  is  it  to  be  taken  in  the  univcrfal 
fenfe,  they  would  fix  upon  it.  Thus,  we  are  required,  "  to  pro- 
vide things  honefl  in  the  fight  of  "all  men,"  and  "to  live  peace- 
ably with  "all  men,"  §  "  to  do  good  to  all  men,  cfpecially  to 
the  houihold  of  faith  ;"  J  "  to  let  our  moderation  be  known  to 
all  men  ;"  ||  "to  be  patient  to  all  men,  and  follow  that  which 
is  good  to  all  men  ;"  *  "  to  be  gentle  to  all  men ;"  f  "  to  fhew 
meeknefs  to  all  men  ;"i|||  "  to  follow  peace  with  all  men  ;"ft 
and  "  to  honour  all  men."^  "All  men"  in  thefe  t^xts,  can't 
polTibly  mean  all-  mankind,  from  the  beginning  to  the  end  of 
the  world;  Such  a  conftru6lion  would  be  the  grolleft  abfurdity, 
becaufe  the  whole  fcheme  of  chriftian  duties  to  all  men,  in  that 
way,  would  be  naturally  impoffible  to  be  performed.  The  pre- 

cife 
S  Rom.  12.  17,1s.    X  Gal.  6.  10.    |1  Phil.  4.  5.    *  i  Thef.  5.  M>I5« 
t2Tim.2,24.     llllTit.3.2.     ttHeb.12.T4,     1J    I  Pet.  2.  17. 


(  "'6  )  .  .   . 

cife  meaning  iS;,  "  all  men  "  without  diftindlon  or  exception, 
with  whom  we  are  converfant.  This  mull  be  our  chriftian  de- 
portment towards  them,  whether  they  be  good  or  evil,  whether 
lew  or  greek,  chriftian  or  infidel.  Now,  in  a  fimilar  limited 
fenfe,  is  this  duty  of  prayer  ;  it  is  fonall  men  living  under  the 
prelent  difpenfation  of  mercy  ;  and  for  poflerity.  Nor,  v/ill  it 
follow  from  our  duty  to  pray  for  all  men,  that  all  Hiall  be  faved. 
The  pfalmift  prayed  for  his  enemies  ;  it  availed  not  for  them, 
but  returned  into  his  own  bofom.  But  a  deciiive  argument  a- 
gainft  the  falvation  of  ail  m.en  may  be  formed  on  this  ground. 
Thus,  our  Saviour  never  prayed  for  thofe  v/ho  die  in  their  fins, 
nor  for  final  unbelievers  ;  nor  hath  taught  us  to  pray  for  them  : 
therefore  they  are  not  the  fubjeds  of  mercy,  nor  objedls  of 
prayer  and  hope  5  if  they  wei-e,  they  would  be  prayed  for  ;  and 
confequently,  they  will  never  be  faved.  A  2d  reafon  given, 
why  God  denres  the  falvation  of  all  men  is,  becaufe  "  there  is 
one  God,  and  one  Mediator  between  God  and  men,  the  man 
Chrift  Jefus."  Now,  it  is  faid,  this  is  a  reafon  that  extends  to  all 
men  equally,  and  without  exception."  Can  this  be  the  reafon 
w4iy  God  wills  the  falvation  of  men,  when  his  v/ill  and  purpofe 
to  fave  men,  in  nature,  preceeds  the  providing  a  Mediator  ? 
Can  the  effect  be  before  the  caufe,  and  the  ground  and  reafon 
of  it  ?  God  has  opened  a  way  of  falvation  for  all  forts  and  na- 
tions of  m.en,  upon  the  fame  terms.  All  who  comply  v/ith  them, 
without  diftindtion,  fhall  be  faved.  He  wills  that  all  forts  r»nd 
nations  of  men  be  taught  and  prayed  for,  that  they  m.ay  come 
to  the  knowledge  and  obedience  of  the  trutli,  that  they  may  t-e 
laved.  The  meaning  is  exceedingly  obvious  :  he  fays,  thejuft 
and  full  fenfe,  maybe  colie6ted  from  Rom.  3.  29,30.  *'  Is  he 
a  God  of  the  jews,  only  ?  Is  he  not  of  the  gentiles  alfo  ?  yes,  ot' 
the  gentiles  alio  ;  fince  it  is  one  God  that  juftifteth  the  circum- 
cifion  by  faith,  and  the  uncircumcifion  through  faith."  He 
lays,  ^'  in  like  manner  we  may  argue  here.  Is  he  the  God  of  a 
fmall  portion  of  mankind  only  ?  is  he  not  the  God  and  Father 
of  all  men  ?  furely  he  is ;  and  equally  willing  to  juftify  them  all 
through  **  the  faith  of  the  gofpel."  What  then  ?  the  apoftie's 
ftating,  and  his  own  arguing,  leaves  all  final  unbelievers  to  pe- 
rifli,  notwithftanding  God's  willingnefs  to  fave  all  behevers 
ot  every  nation^  without  dillindlion  or  exception.   It  is  diredly 

ed 


(       217       )  , 

iagainfthis  defigned  conclufion  that  unbelievers  fliould  be  fav- 
ed  alfoi  His  own  arguing  limits  it  to  "  faith  in  the  gofpel." 
How  doth  this  prove  they  can  ^e  faved  without  faith,  and  with- 
out the  gofpelj  in  future  difpenfations  of  more  efFe6luai  means  ? 
he  can't  find  a  lingle  text  of  the  apofties,  but  will  leave  their 
whole  fcheme  of  future  falvation,  abfolutely  excluded,  juft  as 
it  dqthherCi  The  other  branch  of  the  reafon  is,  there  is  one 
Mediator  between  God  and  men,  the  man  Chrift  Jefus,  "  equally 
extends  to  all  m.en."  That  is,  he  equally  mediates  for  jew  and 
gentile,  all  forts  of  micn,  that  whofoever  believes  in  him  fhall 
be  faved.  But  this  notwithftanding, '' whofoeyer  believeth  not 
ihall  be  damned/*  He  fays  thofe  words,  "  who  gave  himfeif  a 
ranfom  for  all,  to  be  teftified  in  due  time/'  exceedingly  favours 
his  interpretation  of  v.  4th  ^  So  far  from  it,  that  it  abfolutely 
confutes  it,  if  we  m.ake  the  defign  for  which  it  was  provided 
and  giveh>  and  the  gofpel  conflitution  founded  on  it,  the  kqy 
of  conftrudlion  to  afcertain  the  meaning  of  it;  For  it  was  pro- 
vided and  given  of  the  Father,  "  that  whofoever  believeth  on 
him  fhould  not  perifh>  but  have  everlafting  life,"  Johi  3.  16, 
andGhrift  himfeif  gave  the  ranfom  for  alljto  fanftify  and  purify 
to  himfeif^  a  peculiar  people  out  of  all  the  nations  of  the  earth,'* 
as  Titi  2»  14. and  Rev^y.  9,1b.  and  by  the  gofpel  conftitution 
founded  on  it.  "Faith  in  Chrift  always  was,  now  is, and  always 
will  be  the  only  way  of  life3  fof  finful  man,"  Now,  by  this 
key  of  conftruclion,  it  is  evident^  "  God  wills  the  falvation  of 
all  men  "  in  the  way  of  this  divine  conftitution,  onlyj— and 
*'  Chrift  gave  the  ranfom  for  all,"  to  purchafe  and  fecure  final 
falvation  to  all  the  believing  and  fan6lified  of  all  nations  with- 
out diftin61:ion  or  exception ^  But  unbelievers  will  be  excluded 
the  final  reft  of  the  people  of  God— the  death  of  Chrift  v/ill 
profit  them  nothing,  who  m.ake  it  vain—- -and  to  thofe  who  re- 
je6t  this  ranfom  *^  there  remains  no  morefacrifice  for  fin."  Nor 
can  the  defire  and  will  of  God,  and  the  defign  of  Chrift  be  frus- 
trated, as  is  ftrangely  imagined  :  for^  as  it  is  taught  in  the  above 
texts,  and  throughout  revelation,  it  will  be  accompliihed  in  the 
falvation  of  all  believers  throughout  all  nations  and  generations. 
And  the  defign,  great  glory  and  efficacy  of  this  ranfom.,  will  be 
illuftrioufiy  attefted  to  all  forts  of  men,  of  all  nations,  in  the  in- 
gathering of  the  fullnds  of  the  jews  &:  gentiles^  to  be  ingrafFed 

F  f  *'  by 


(  ^^t8  ) 
^'  by  faith  in  him,"  as  taught  by  Paul,  Rom.  1 1 .  This  author^ 
argues  ftrenuoufly,  from  God's  willing  and  defiringthefalvation 
of  ail  m.cn,  to  the  certainty  of  it^  p.  166,7.  '^  Infinite  wifdom, 
excited  by  infinite  benevolence,  and  accompanied  with  infinite 
power,  is  able  to  devife  and  execute  a  fcheme  of  falvation  for 
all  men,  confiftent  with  their  liberty,  as  moral  agents.''  (But 
is  it  poffible  for  God  to  lie  ?  to  receive  thofe  into  his  reft,whom 
he  hath  excluded  by  his  oath  ?  to  admit  thofe  to  life,  and  to  in- 
herit his  kingdom,  whom  he  hath  exprefsly  declared  "fhall  not 
fee  life,"  nnd  again  and  again,  ^'  that  they  fhall  not  inherit  his 
kingdom,")  He  goes  on,  if  he  defires  they  ihould  be  faved,  it 
is  conftructively  the  fame  thing  "  as  if  it  had  been  faid,  he 
would  fave  them,  in  event  and  fadl :"  for  if  he  is  able  and  defi- 
rous  of  it,  he  v/ill  ufe  the  means,  that  fhall  be  effeftual  to  it. 
This  is  the  fubflance  of  the  argument.  To  which,  I  reply. — 
God  hath  revealed  his  wiilingnefs  to  fave  all  men,  and  hath  ex- 
prefsly revealed  the  conftitution  and  terms,  by  which,  and  by 
which  only,  he  will  fave  all  men  that  are  faved.-  The  argu- 
ment then  amounts  to  this  :  if  he  wills  to  fave  men  by  the  gof- 
pel  conftitution,  he  wills  likev/ife  to  fave  them  without,  and 
againft  it.  That  is,  he  wills  to  honour  it,  and  to  fupport  his 
authority  and  government,  and  illuftrate  his  moral  perfedlions 
in  higheft  glory,  in  exalting  believers  to  everlafting  happinefs, 
by  it  :  and  yet  he  wills  to  difhonour  it,  to  fet  it  afide,  and  fa- 
crifice  the  infinitely  important  intentions  to  be  anfwered  by  it ; 
by  faving  all  final  unbelievers  in  fome  other  way,  which  necef- 
farily  fubverts  it.  The  abfurdity  of  which  is  obvious,  at  firft 
fight.  Is  there  any  force  in  arguing,  becaufe  he  will  fave  men 
in  his  appointed  way,  therefore  he  wall  fave  them  out  of  it  ? 
the  fuppofition  is  great  prefumption,  and  reflects  great  difhonor 
upon  the  wifdom,  government,  truth  and  immutability  of  God. 
To  this  prefumption,  the  devil  by  an  abufe  of  fcripture  tempted 
our  Saviour  to  caft  himfelf  down  from  the  pinnacle  of  the  tem- 
ple, if  he  was  the  Son  of  God  :  "  for  it  is  written,  he  fhall  give 
his  angels  charge  concerning  thee,  and  in  their  hands  they  lliall 
bear  thee  up,  leaft  at  any  time  thou  dafh  thy  foot  againft  a  ftone," 
Mat.  4.  6.  The  fnare  lay  in  this,  he  left  out  '^  in  all  thy  ways," 
which  is  exprefsly  inferted  in  the  text  quoted,  Pfal.  91.  11. 
Which  was  defigned  to  guard  againft  all  prefumption  of  fecu- 

rity 


(       219       ) 

rity  and  falvation,  out  of  God's  way.  Had  he  inforced  the; 
temptation  with  "  infinite  wifdona  excited  by  infinite  benevo- 
lence, and  accompanied  with  infinite  power,  is  able  to  contrive 
and  execute  a  fcheme  to  fave  him,  as  well  out,  as  in  the  ap- 
pointed way  ;  it  would  have  availed  nothing  :  he  knew  it  hor- 
rid prefumpticn  j  and  repels  it  with,  "  it  is  written,  thou  flialt 
not  tempt  the  Lord  thy  God,"  v.  7.  A  clear  inflru6lion,  that 
fecurity  and  falvation  may  not  be  expeded  out  of  God's  ap- 
pointed way  y  whatever  may  be  urged,  from  the  perfedions,  or 
word  of  God,  to  infer  it.  And  the  ufe  ofgofpel  appointed 
means,  in  order  to  obtain  falvation,  is  fo  necefifary,  that  the 
Dr.  is  full  and  exprefs,  "  nor  is  there  ground  of  hope,  in  the 
revelations  of  God  to  be  faved,  any  other  way,"  Scaf.  Thoughts; 
p.  265.  Can  there  be  a  more  prepoflerous  way  of  reafoning, 
than  from  the  perfections  of  God,  againft  his  mind  decifively 
revealed  upon  the  fame  matter,  in  a  written  conflitution;  fhew- 
ing,  the  only  way  of  life  for  fmful  man ;  and  by  many  mofl  plain 
declarations  of  his  word,  defcriminating  and  pointing  out  the 
perfons  who  Ihall,  and  who  fhall  not  be  faved  and  inherit  the 
kingdom  of  God  ?  and  what  more  prefumptuous,  than  to  ad- 
here to  the  conclufion,  drawn  from  fuch  abfurd,  falfe  reafon- 
ings,  againft  the  whole  tenor  of  revelation  ? 

Proposition  V.  "  As  a  mean  in  order  to  men's  being 
made  meet  for  falvation,  God,  by  Jefus  Chrift,  v/ill  fooner  or 
later,  in  this  ftate  or  another,  reduce  them  all  under  a  willino- 
and  obedient  fubjeftion  to  his  moral  government." 

Thus  much,  he  thinks,  the  obvious  import  of  thofe  texts, 
which  fpeak  of*'  the  deftrudlion  of  fm,"  "  taking  way  the  fins 
of  men,"  "  and  faving  them  from  their  fins,  as  the  great  deiign 
of  the  mediatorial  million  of  Chrift  in  the  world,"  p.  1 7 1 .  It 
is  true  thefe  texts  teach  us,  how  Chrift  will  execute  his  work  of 
faving  men,  even  all  men  in  this  world,  that  will  be  finally  fav- 
ed, viz.  by  "  faving  them  from  their  fins,"  But  in  his  fecond 
coming,  he  will  come  to  deftroy  fin  and  the  workers  of  iniquity 
another  way, which  will  not  infer  their  falvation,  but  deftru6tion. 
He  cites  i  Joh.  3,8.  "For  this  purpofe,  was  the  Son  of  God 
manifefted,  that  he  might  deftroy  the  works  of  the  devil,"  "that 
is,  vice  and  wickednefs."  As  Chrift  was  manifeft  to  fave  men 
in  this  way,  fo  it  is  certain  he  will  in  fad,  deftroy  the  power  of 

fin 


(       220      ) 

fm  and  wickednefs  in  all  whom  he  favcs  -,  confequently  all  who 
go  on  impenitently  in  the  fervice  of  fin  and  fatan,  cannot  be  fa- 
ved.  And  v.  4.  '^  who  was  manifefted  to  take  away  our  fins  j 
the  fins  of  all  who  believe  in  him  ;  and  he  certainly  will  do  it/* 
Joh.  I.  29.  ''Behold  the  Lamb  of  God  ^  who  taketh  away  the 
fins  of  the  world,"'  He  fb  takes  away  the  fin  of  the  world,  that 
all  men  without  diftindlion  or  exception,  who  believe  in  him^ 
fhall  have  the  power  and  guilt  of  their  fins  taken  away.  The 
name  Jefas  is  given  to  him,  ?vlat.  i .  2 1 .  ^''  becaufe  he  Ihall  fave 
his  pepple  from  their  fins."  Confequently,  his  enemies  who  will 
not  have  him  to  rule  over  them,  are  not  his  people,  and  will  not 
be  fayed  by  him  :  for  all  his  willing  people  who^xi  he  faves  with 
eternal  falvatioiij  he  faves  from  their  fins  in  this  world,  anfwer- 
able  to  the  grand  intention  of  his  oHice  as  a  Saviour,  and  of  his 
mifuon  into  the  world.  Thefe  texts,  taken  in  their  true  fenfe 
and  connexion,  in  the  gofpel  conilitution,  are  fo  f^r  from  teach- 
ing the  falvation  of  all  men,  that  they  flrongly  infer  the  con- 
trary. Neither  is  there  a  fliadow  of  evidence  .in  them,  that  it 
was  thedefign  of  Chrift's  manifeftation,  to  deftroy  fin  univer- 
fally  in  all  men  ;  but  only,  in  them  v/ho  become  his  willing 
people^,  and  are  faved  in  thisinftituted  way  :  as  is  riluilratsd  in 
truth  and  faft,  throughout  his  difpenfation. 

His  firft  main  proof  of  his  propofition  is,  Pfal.  S.  ^^6.  as 
explained  and  argued  from  Heb.  1 1 ,  6.--^,  "^^  Thou  madeft  him 
a  little  lower  than  the  angels ;  thou  crownedil  him  with  glory 
and  honour,  and  didfl:  fet  him  over  the  work  of  thy  hands  3 
thou  haft  put  all  things  in  fubjedioii  under  his.  feet,"  Thefe 
words  he  fays  are  applied,  ^^  tending  to  prove  the  fuperiority 
of  Chrift  over  the  angeb.""  (But  this  is  a  wrong  key  to  confcru6t 
the  paiTage  by,fo  as  to  comport  Vv^ith  the  principal  defign  of  it.) 
For  having  faid,  v.  5th,  '"'  unto  the  angels  hath  he  not  put  in 
fubjedtion  the  world  to  come  :"  he  then  introduces,  this  palfage, 
and  having  mentioned  thofe  words  '^  thou  haft  put  all  things  in 
fubjedion  under  his  feet,"  he  goes  on  and  argues  as  8th  and 
9th  verfes,  "  for  in  that  he  put  all  in  fubjeclion  under  him,  he 
left  nothing  that  is  not  put  under  him.  But  now  we  fee  not 
yet  all  things  put  under  him  :  but  v/e  fee  Jefus,  who  was 
made  a  little  lower  than  the  angels,  for  the  fuffe'ring  of  death, 
crowned  with  glory  and  "  honour,  that  he  by  the  grace  of 

God 


(    ^^1    ) 

God  fliould  tafle  death  for  every  man."  He  fays,  the  word 
^'  all  things"  muft  be  taken  in  the  greateft  latitude,  (God 
only  excepted)  and  argvies,  '^  if  nothing  be  left  unfubjefted 
by  him,  then  the  time  muft  come  when  fin  will  be  fubjec- 
ted  to  him.  Now  fin  can  be  fubjefted  in  no  way,  he  tells 
lis,  but  by  efFefling  fuch  2,  change  in  finners  as  to  make 
them  Chrift's  willing  and  obedient  people,"  p.  179.  But  this 
is  faid  without  proof,  that  it  may  not  be  fubjecled  another  way, 
in  the  fenfe  of  this  text,  He  further  argues,  ^' if  ail  things  with- 
out exception  fhail  be  fubje6ted  to  Chrift  3  then  the  time  miuft 
come,  when  there  fhall  be  no  rebels  among  the  fons  of  Adam, 
no  enemies  againft  the  moral  government  of  God."  And  he 
might  as  well  have  applied  it  to  the  deyil  and  his  angels,  for 
they  are  all  fubje61:ed  to  Chrift,  as  well  as  final  enemies  of  man- 
kind, and  in  the  fame  fenfe,  ^^For,  he  fays,  there  is  no  way  of 
reducing  rebels,  fo  as  to  deftroy  their  chara6ler  as  fuch,  but  by 
making  them  willing  fubjeds,"  p.  183,  But  where  doth  he 
find  that  the  charader  of  final  enemies  will  ever  be  defiroyed  ? 
the  text  fays  nothing  of  it,  nor  is  there  a  hint  of  it,  in  all  reve- 
lation. Why  may  not  rebels  againft  God  be  reduced,  in  the 
v/ay  of  governmental  judicial  fubje6lion,  without  their  charac- 
ters being  deftroyed  ?  It  is  a  known  fad  all  over  the  world, 
that  rebels  and  enemies  are  reduced  and  ilibjeded  to  the  con- 
troul  and  honour  of  authority,  law  and  government,  among 
men,  when  cut  off  by  the  hand  of  public  juftice.  And  in  many 
retributive  providences,  God  hath  thus  reduced  and  fjbjedled 
them,  by  his  more  immediate  hand.  He  concludes,  if  any 
fufped  he  lays  too  great  ftrefs  upon  the  word  "  all  things,"  he 
trufts  they  will  acquit  him  and  lay  the  blame  upon  the  apoftle, 
^^  for  he  is  fure,  the  argument  concludes  thvis  much,  if  it  con- 
cludes any  thing  at  all."  I  moft  heartily  acquit  the  apoftle,  for 
I  cannot  perceive  he  has  given  any  occafion  or  countenance  to 
fuch  extravagant  reafoning.  And  if  v/e  can  re6tify  his  miftaken 
key,  and  wrong  fenfe  of  the  Vv'ord  ^'fubjedion"  perhaps  every 
one  will  fee  where  the  blame  ought  to  lay,  The  true  key  is 
found  in  the  foregoing  verfes  of  the  context  :  '^  Therefore  v/e 
ought  to  give  the  more  earneft  heed  to  the  things  which  we  have- 
heard,  left  at  any  time  we  fhould  let  them  (lip.  For  if  the  word 
fpoke^  by  angels  was  ftedfaft^  aad  cy^ry  tranfgrelTion  and  dif- 

pbedience 


(     2^2     ) 
obedience  received  a  juft  recompence  of  rev/ard  ;  how  Ihall  we 
efcape  if  we  negled  fo  great  falvation,  which  at  the  firft  began 
to  be  fpoken  by  the  Lord,  and  was  confirmed  unto  us  by  tliem 
that  heard  him  j  God  alfo  bearing  themwitnefs,  both  with  figns 
and  wonders,  and  with  diverfe  miracles,  and  gifts  of  the  Holy 
Ghoft,  according  to  his  own  will,"  v.  1,2,3,4.  then  he  intro- 
duces the  paragraph  in  difpute,  in  an  argumentative  way  and 
connexion,  to  inforce  the  foregoing  admonition  and  warnino- 
"of  the  impoffibility  of  an  efcape,  to  the  negkaors  of  this  grea't 
falvation."  ^^For  unto  the  angels  he  hath  not  put  in  fubjedion 
the  world  to  come,  whereof  we  fpeak  ;"  v.  5.   for  if  it  was  fo, 
men  might  imagine  an  efcape  poffible  j  but  all  poffibiiity  of  it 
is  exckided-— for  the  world  to  come,  as  well  as  this  world  and 
all  things  in  them,  are  put  in  fubjedion,  into  the  abfolute  dif- 
pofal  of  the  adorable  Jefus,  in  the  throne  of  God ;  to  this  very 
end,  that  all  things  fhould  now  be  regulated  and  governed  by 
him,  and  all  moral  created  beings  in  both  worlds  fnould  be  fub- 
jefted  by  his  righteous  fentence  in  a  Hate  of  final  retribution, 
for  eternity  :  and  the  fentence  to  the  righteous  and  wicked  of 
mankind  will  be  according'to  the  conftitution  of  this  gofpel,  fo 
gloriouay  introduced,  and  attetled  by  God.    How  then  can 
final  negle61:ors  of  this  falvation  efcape  ?  this  univerfal  fubjec- 
tion,  we  are  taught  by  prophetic  infpiration  in  the  text  cited. 
Neither  is  it  any  objedion,  or  encouragement  to  the  dilbbedi-^ 
ent,  that  we  do  not  nov/  fee  all  things  fo  fubjeded  to  him  and 
by  him  ;  fince  we  fee  that  which  is  a  certain  proof  of  it.   For  we 
fee  Jefus,  who  was  made  a  little  lower  than  the  angels,  for  the 
fufFering  of  death,  now  in  his  frate  of  exaltation  "crowned  with 
glory  and  honour"  inveiled  v/ith  the  unlimited  power  of  domi-. 
nion  and  judgment  over  both  worlds ;  to  fave  his  people,  fub- 
due  his  enemies,  and  regulate  and  rip^n  all  things  for  the  final 
fettlement  of  the  kingdom  of  God  and  allots  concerns  according 
to  this  gofpel.  And  he  is  now  executing  the  ofiice  of  a  Saviour, 
fan6l:ifying  and  faving  his  people fronn  their  fins,  bringing  many 
even  all  that  are  the  fons  of  God  in  this  world,  to  glory,  as  v. 
loth.    And  when  he  hath  compleated  this  glorious  work,  he 
will^execute  the  ofHce  of  judge,  and  put  down  all  enemies  under 
his  feet  by  fentence  and  execution  :  whence  it  will  be  impofFi-. 
ble,  the  negledors  of  fo  great  falvation  can  efcape.    This  I 


conceive 


.(       223       ) 

conceive  to  be  the  thing  intended,  by  the  apoftle.  The  word 
here  iifed  to  "fubjeft/'  is  the  fame  the  apoflle  ufes,  Rom.  8.20. 
where  this  ^author  fays,  afubjedion,  by  judicial  fentence,  is  in- 
tended. Here,  in  this  paflage,  as  it  refers  to  final  enemies,  it 
miift  undoubtedly  intend  a  governmental,  judicial  fubjedtion 
by  fentence  and  execution.  For  as  the  connexion  fhews  us,  it 
is  defigned,  to  inforce  the  warning  that  impenitent  negledlors 
cannot  efcape,  it  cannot  have  any  force  to  his  purpofe,  in  any 
other  fenfe  :  and  it  mufl  certainly  be  taken  in  that  fenfe,  which 
will  comport  with  his  defign,  and  not  in  that  which  will  not. 
His  argumentation  is  clear  and  ftrong,  in  our  conftru61:ion.  If 
the  word,  of  the  conftitution  introduced  by  angels  was  fo  fled- 
faft,  that  the  difobedient  could  not  efcape— furely,  the  finally 
difobedient  to  the  gofpel  conftitution  cannot  efcape- -inafmuch 
as  it  was  fo  much  more  glorioufiy  introduced  by  the  Lord  him- 
felf,  and  fo  extraordinarily  attefted  by  God  :  and  efpecially, 
fince  the  fam.e  Lord  who  introduced  it,  and  whofe  honour  is  in- 
finitely concerned  in  the  fupport  of  it,  is  now  crowned  with 
glory  and  honour,  with  unlimited  power  of  dominion  and  judg- 
ment, for  this  grand  purpofe  of  fubje6ling  the  whole  moral 
creation  in  a  righteous  ftate  of  final  retribution,  for  eternity,  in 
the  world  to  come  :  and  he  will  certainly  adjudge  the  righte- 
ous to  everlafting  life,  and  the  wicked  to  everlafting  puniili- 
ment,  according  to  the  word  and  conftitution  of  this  gofpel. 
No  arrangement  of  argument  can  conclude  and  confirm  the 
impofTibility  of  their  efcape,  with  ftronger  force ;  and  no  argu- 
ment more  alarming,  to  inforce  the  admonition  and  warning. 
Let  us  now  fee  the  force  of  this  other  conftru6tion.  To  the  a- 
larming  queftion,  how  ftiall  we  efcape,  if  we  negle6t  fo  great 
falvation  ?  The  anfwer  it  feems,  is  very  eafy— the  tim.e  mufl 
come,  when  fin  will  be  fubjedled,  when  the  fecond  death  fhall 
be  deftroyed,  and  when  their  chara6ters  as  rebels  ftiall  be  de- 
llroyed,  by  their  becoming  a  willing  and  obedient  people,  and 
then  they  fhall  all  univerfally  efcape.  And  the  argument  of  the 
apoftle  proves  all  this,  if  it  proves  any  thing  at  all.  This  con- 
ftruftion,  is  a  dired  fubverfion  of  the  apoftle's  defign  :  it  ab- 
folutely  deftroys  his  argument,  as  addreffed  to  inforce  the  fore- 
going admonition  and  warning,  which  it  renders  illufive  and 
vain  :  and  it  renders  the  argumentation,  in  its  connexion  with 


-  (     ^^-4     ) 

the  foregoing  verfes,  palpably  abfiird,  by  fuch  a  total  dellruc- 
tion  of  the  intention,  for  which  it  is  introduced.  The  chief 
thing  in  fiipport  of  it  is  this,  he  fays,  "  in  truth  this  is  the  only 
fubje^lion,  it  can  reafonably  befuppofed  he  fhould  be  advanced 
to  regal  dignity  and  power,  at  God's  right  hand  in  heaven^  that 
he  might  accomplifh*  Sinful  men  were  abfolutely  before  in 
fubjedion  to  the  kingdom  of  God's  power^  as  being  unable  to 
make  the  lead  refifiance  to  any  of  its  difplays,  however  fatal 
they  might  be  in  their  tendency.  There  was  no  need  therefore 
of  Chriil's  exaltation  in  order  to  force  fmful  men  to  fuch  a  fub- 
je^lion  as  this,"  p.  181,2.  In  reply j  I  would  fay,  the  truth  is, 
that  God's  m.oral  kingdom  and  government  of  the  moral  worlds 
is  very  different  from  that  of  power,  exercifed  over  the  material 
and  unintelligent  part  of  the  creation.  This  moral  kingdom 
is  adminiHred  by  way  of  wife,  righteous  conftitution,kws  and 
inftitutions,  and  followed  with  final  retribution^  The  obcdi^ 
ence  of  the  fubjedls  of  it,  is  inforced  by  fuitable  rewards^and 
punifnments  :  and  thefe  to  be  rendered  to  all  according  to  cha- 
racter and  deferts,  in  the  appointed  time  of  the  fettlement  of 
this  kingdom,  for  eternity*  Now,  the  adminiilration  of  this 
kingdom,  of  all  the  concerns,  and  over  all  the  fubjeds  of  it,  in 
this  world  and  world  to  comiC,  is  put  into  the  hands  of  Chrifl  i 
all  things  in  this  kingdom  are  put  in  fubjedlion  under  his  feetj 
by  an  authoritative  appointment ;  to  regulate^  govern  and- fi- 
nally fettle  it,  and  the  fbates  of  all  its  fubjeds  according  to  cha- 
rader  and  defert ;  when  fm  and  fmners  will  be  dcfervediy  pun^ 
ilhed  ;  obedience  and  the  obedient  will  be  rewarded  according 
to  promife  ;  all  the  friends  of  God  will  be  exalted  to  everlailing 
honour  and  happinefs  >  but  all  his  enemies  will  be  put  down,, 
"fubie6ted,"  in  eternal  difgrace  and  mifery  :  then  will  all  things 
in  truth  and  fa6l,  in  this  governmental,  retributive  manner,  be 
put  in  fubjeftion  to  him,  in  the  genuine  fenfe  intended,  in  this 
difputed  pafTage.  And  how  fhall  Chrift  execute  this  infinitely 
important  truft,  in  fuch  an  arrangement  and  regulation  of  all 
things,  in  his  prefent  adminiilration,  and  in  the  final  fettlem.ent 
of  this  kingdom,  as  to  illuftrate  all  the  excellencies,^  and  anfwer 
all  the  intentions  of  an  infinitely  perfe6t  government  ;  but  in  a 
Itate  of  exaltation  at  the  right  hand  of  God,  invefled  with  un^ 
limited  power  of  dominion  and  judgment  ?  The  fmipk  fiating 

of 


of  the  genuine  fcripture  dodrine  in  the  outlines  of  it,  is  fufHci- 
ent  to  clear  the  fiibjedl  of  the  obje6tion,  and  fuch  kind  of  ecn- 
barraffing  reafonings.  His  next  text  is  Phil.  2.9,10,11th 
verfes,  ''  Wherefore,  God  alfo  liath  highly  exalted  him,  and 
given  hinn  a  name  which  is  above  every  name  :  that  at  the 
name  of  Jefus  every  knee  fhduld  bow,  of  tilings  in  heaven,  and 
things  in  earth,  and  things -under  the  earth  ;  and  that  every 
tongue  Ihould  confefs  that  Jefus  Chrifb  is  Lord,  to  the  glory 
of  God  the  Father."  He  aro;ues  here  as  from,  the  foreo-oinp: 
text,  for  a  pious  fubjedtion,  bowing  and  coBf^fTion,  in  ail.  Pie 
fays,  that  this  exaltation  is,  the  reward  of  Chrifl's  humiliation 
and  death— and  it  is  to  univerfal  dominion.  Granted.  And 
^'  it  is  that  he  might  reduce  all  things  univerfally  under  fab- 
jedion,  to  the  moral  kingdom  of  God,  which  is  now  under  his 
admlniftration/'  ,This  he  judges  the  text  teacheth.  We  can- 
j^hf^  admit  it  in  his  fenfe,  but  as  we  have  before  explained  it, 
aTid.,pbviated  his  conftrudlion,  that  little  needs  to  be  here  added. 
The  truth  is,  he  is  exalted  to  fupreme,  unlimited  dominion,  to 
govern  all  things  in  infinite  wifdom,  goodnefs  and  reditude^ 
during  the  probation  of  his  moral  fubjeds  ;  to  reduce  to  him- 
felf  and  fave  a  willing  people,  in  completion  of  the  defig;n  of 
his  death  ;  to  controul  the  deiigns  of  all  his  enemies  ;  to  fub- 
ferve  the  all-important  defigns  of  an  infinitely  perfeft  govern- 
ment ;  and  finally  to  fettle  it  in  governmental  order,  in  highed 
perfection  and  glory,  in  a  ftate  of  final  retribution  to  all  his 
fubjedts,  according  to  their  chara6lers  formed  in  this  (lace  of 
trial  :  then  all  the  pious  will  bow  the  knee,  in  pious,  thankful 
acknowledgements  ;  and  then  all  his  enemies  will  be  conflrain-- 
ed  to  bow  to  his  authority,  and  by  the  force  of  an  irrefiftible 
convi6lion  to  confefs  it  is  rightful,  and  his  fentenceis  righteous, 
to  the  honour  of  Chrill  the  Judge  ;  and  to  the  glory  of  the  Fa- 
ther that  appointed  him.  This  conftruclion  only  naturally 
andforcibly  introduces,  the  pra6lical  inllrudlion  and  admiOni- 
tion  which  immediately  follows — ''Wherefore  v/ork  out  your 
own  falvation  with  fear  and  trembling,"  v.  1 2th.  He  objedls, 
"  there  is  no  moral  worth  in  fuch  a  forced  fubjedion,"  p.  1 90. 
The  apoftle  fays  nothing  of  it,  in  that  view.  It  will  illuftrate 
the  glory  of  the  divine  m.orai  charaderiand  government,  and  be 
an  everlafting  fupport  of  the  divine  authority  ;  to  the  glory  of 
.       G  g        '  Chrift 


(  *^g   ) 

Chrlft  and  the  Father  :  the  end  is  anfv/ered.  He  argues,  *'  fo 
far  as  Chrift  is  now  in  the  execution  of  this  power,  it  is  the 
truth  of  fact,  he  is  endeavouring  to  reduce  mankind  under  o- 
bcdiencc,  as  faithful  fubjeds  in  the  kingdom  of  God."  This 
is  a  partial  ftating  of  the  fact.  It  is  true,  he  is  executing  a 
glorious  work  of  faving  mercy  to  finful  nien  in  this  world  : 
m  the  completion  of  which  an  innumerable  multitude  out  of  all 
nations  will  be  faved  from  the  iervitude  of  fin  and  fatan,  be 
made  his  willing  people,  and  will  be  eternally  happy  in  and  with 
thel^ord.  But  this  is  not  his  whole  work  and  deiign  :  he  is 
now,  in  this  world  executing  a  work  of  vengeance  upon  his 
irreconcilable  enemies  :  as  is  exemplified  in  the  unparallel'd 
deilruction  executed  upon  the  inhdel  ^ews  :  andalfo  in  his  pour- 
ing out  the  viols  of  his  wrath  upon  his  wicked  enemies  in  the 
feveral  ages  of  the  world,  as  fet  forth  in  the  revelations  of  St, 
John.  In  both  ways,  he  is  now  illuftrating  the  wifdom,  power, 
mercy  and  righteoufnefs  of  the  divine  government,  which  will 
be  perfectly  difplayed  in  the  great  day  of  retribution.  But 
his  chief  argument  is  this,  that  this  forced  fub^e 61: ign  and  con- 
fcfnon  is  not  to  be  compared  with  that  of  the  pious  :  and  that 
this  reward  beilov/ed  upon  Chriil  will  be  great  or  fmall  accor- 
ding to  the  fenfe  in  which  we  underfland  this  fubmiffion.  If 
the  whole  race  be  reduced  in  a  future  ftate,  more  glory  will  re- 
dound to  Chrift  and  to  the  Father,  and  more  good  to  m^en;  and 
therefore  his,  is  the  moft  rational  and  glorious  fcheme.  This  is 
the  purport  of  his  reafoning  upon  this  text  and  elfewhere.  To 
which  I  would  reply  :  It  is  certain  **  tho'  Ifrael  be  not  gathered, 
Chrift  will  be  glorious  in  the  eyes  of  the  Lord,"  and  in  the  eyes 
of  angels,  and  will  be  eternally  admired  in  all  that  believe. — 
The  fcripture  no  where  repreients,  the  whole  race  of  men  as  to 
be  recovered  and  given  to  Chriil  as  his  reward  ',  but  the  con- 
trary is  held  forth  in  many  texts.  ''  He  gave  his  life  a  ranfom 
for  many,"  ''  and  he  fhall  juilify  many," — "  bring  many  fons 
of  God  to  glory."  'Tis  not  the  whole  world,  but  them  that  are 
given  him  out  of  the  world  **  that  are  given  of  the  Father,  and 
all  come  to  him,"  ''believe  in  him,"  ''that  are  called,  according 
to  his  purpofe— called,  juftifted  here  and  glorified  hereafter  ;" 
and  he  is  "the  author  of  eternal  falvation  to  ail  Vv^hoobey  him," 
and  "will  be  admired  and  glorified  in  all  who  believe."   This 

is 


(     -^7     ) 
is  the  conflant  do6lrine  of  revelation.    It  is  true,  the  greater  the 
number  that  is  fan6tified  and  faved  out  of  this  world,  the  great- 
er will  be  that  part  of  Chrifl's  reward.     But  this  reafoning  can 
apply  only  to  the  recovered  by  his  grace  under  the  preient  dii^- 
penlation  of  his  kingdom  :  and  it  may  well  be  a  ftimulus  to  the 
mod  wife^,  wining,  vigorous  exertions  to  pluck  finners  as  brands 
out  of  the  burning  ;  and  in  exciting  them  to  faith,  repentance, 
and  gofpel  holinefs,  that  they  may  be  tl>e  fanetified  ^"^  jewels"  of 
the  Lord,  and  *^a  diadem"  of  glory  in  the  hand  of  our  God. 
But  the  fcheme  of  the  future  reftoration  of  the  impenitent,  hath 
no  good  in  it  to  mankind ;  it  tends  only  to  blind  and  harden 
men  to  ruin,  under  a  deluding  expeiftation  of  more  effe6Lual 
means  :  and  is  full  of  difhonour  to  the  Father  and  Son,  as  hath 
already,  and  will  be  further  fliev^'n.     At  bell,  this  is  but  a  par- 
tial Hating  of  the  glorious  reward  of  Chriil*s  exaltation.     The 
innumerable  miriads  of  the  redeemed  by  his  blood,  and  faved 
by  his  power  and  grace,  againil  the.pov^^er  of  all  enemies  inter* 
nal  and  external,  of  earth  and  hell,  in  whom  he  will  be  glorified 
in  the  great  day,  will  be  an  eminent  part  of  his  glorious  rcv/ard. 
But  it  is  not  the  whole.    The  glorious  power  and  exercife  of  his 
prefent  fupreme  dominion,  difplaying  his  unbounded  perfecti- 
ons, in  the  allwife  government  of  all  things---the  adorations, 
fubje6lion  and  ready  obedience  of  all  angels,  principalities  and 
powers  to  him,  as  hisftiiniltring  fpirits,  together  with  the  high 
honourof  regulating  and  fettling  all  the  infinite  concernments 
of  God's  kingdom,  in  hlgheft  perfection  and  glory  for  eternity 
in  the  great  day^  are  eminent  parts  of  the  reward  of  his  humi- 
liation and  death  :   nor,  is  it  in  the  power  of  all  liis  enemies  to 
exclude  him  his  fall  reward  ;  for  they  are  ail  put  into  his  hand 
and  power  :  and  it  is  his  prerogative  glory  and  an  eminent  part 
of  his  reward,  to  controul  and  defeat  all  their  defigns,  and  pur. 
them  all  in  a  governmental  judicial  fubjeClions  under  his  feet. 
This  final  lubjeflion  of  all  enemies  to  him  and  by  him,  as  righ- 
teous Governpur  and  Judge  of  the  world,  is  as  truly  his  reward 
as  the  falvation  of  his  people  :  as  fuch  it  is  repeatedly  predicted 
andpromifed  to  him  Pfalm  Sth  &  i  ioth,in  the  laft  paragraph 
we  have  confidered,  in  the  prefent  text,  in  i  Cor.  15th  chap- 
ters, and  many  others.    Now,  v/hile  they  argue  for  their  future 
willing  fubjcclion;,  they  are  arguing  a-niinrt  this  predicted  and 

•       '     '  proniifed 


(      228       ) 
promifed  reward  of  Chrill,  in  their  fiibdual  in  a  judicial  fubjec- 
tion  :  for  there  is  but  one  promifed  fubjedion  of  final  enennies ; 
and  if  it  be  willing,  it  cannot  be  judicial :  but  we  are  afilired  it 
"vyill  be  judicial,  and  will  be  effected  in  the  laft  judgment  :  and 
it  is  the  iaft  grand  acl:  of  his  regal  and  judicial  power,  to  put 
down  all  enemies  in  a  judicial  fubje(5lion  to  the  law,  authority, 
government  and  juilice  of  the  mod  high  God  ;  and  the  lall  re^ 
gulation  to  be  made  before  he  gives  up  the  kingdom,  as  may 
yet  more  fully  appear.    And  v^hen  Chrift  fhall  have  compleated 
this  moil  imiportant  work  of  the  final  regulation  and  arrange- 
ment of  all  things  in  the  kingdom  of  God  in  perfecVion,  for  eter- 
nity :  that  is,  when  vice  and  wickednefs  fiiall  be  fubdued  and 
put  down  by  him,  in  eternal  difgrace,  in  the  punifhm.ent  inflic- 
ted upon  the  workers  of  iniquity  y  and  piety  and  holinefs  fhall 
fhine  in  its  true  excellence  and  importance,  with  eternal  luftre, 
in  the  rewards  beftowed  on  the  righteous  :  when  all  the  friends 
of  God  fhall  be  exalted  in  the  higheft  honour  and  happinefs  ; 
and  all  his  ungrateful  enemies  be  fubdued  and  put  down  in  e- 
ternal  infamy  ;  by  a  power  indeed  mofl  glorious  and  irrefiftible, 
be  their  numbers  as  they  may  :  and  not  only  fo,  but  in  fuch  a 
righteous  retribution  according  to  chara61:er,  in  which  his  ado- 
rable wifdom,  truth,  goodnefs  and  righteoufnefs,   and  that  of 
the  divine  government,  fhall  fhine  forth  with  a  c],earnefs  and 
ftrength  as  the  fun  in  its  m.eridian  luHre  ;  fo  that  all  the  con- 
demned by  the  force  of  irrefiftible  convidtion,  fhall  confefs  his 
righreoufnefs,  and  him  Lord  of  all,  to  the  glory  of  the  Father. 
Then,  fhall  vjq  fee,  fomething  of  the  greatnefs,  glory  and  im- 
m.enfity  of  his  rev/£rd---\:han  which,  taken  in  this  co.mprehen- 
five  view  of  It,  I  am  perfuaded,  neicher  men  nor  angels  can  con- 
ceive a  greater  poffible  to  be  given  him  of  the  Father,  in  con- 
nexion with  the  wife  arrangements  of  his  eternal  kingdom.  All 
reproacht-3  vvill  be  filenced,  nor  will  there  be  an  atheifV,   deifl, 
;inan,or  focinian  in  the  univerfe.    His  adorable  appearance  will 
ilrike  their  falfe  creed  out  of  exiflence  :  for  he  will  appear  in  the 
iiili  giory  of  his  true  chaiacler,  "  The  great  God  our  Saviour,'* 
Tit.  2.  13.  and  *'  every  knee  fhall  bow,  and  every  tongue  fhall 
onfefs  to  Chrift,  to  God  that  fits  in  the  throne  of  judgment,  and 
h:i';li  fworn  to  bring  it  to  pafs,"  Rom.  14.    lo,- 11.  compared 
with  Ifa.  45.  23.  and  F.ey.'  20.  1 2.     We  are  told,  there  would 

be 


(  229  y 

be  no  difficulty  of  admitting  this  fcheme  of  the  next  flate,  a 
ftate  of  difcipline,  and  of  the  recovery  of  the  finally  difobedient 
in  it,  whichj  it  is  faid,  carries  in  it  more  good  to  mankind,  and 
more  honour  to  Chrift  and  to  the  Father  ^  were  it  not  for  the 
previoufly  imbibed  notion  of  the  prefent  ftate  only  being  inten- 
ded for  the  recovery  of  men,  and  thofe  who  are  not  recovered 
now,  muft  be  miferable  in  the  next  ftate,  a  ftate  of  endlefs  tor- 
ment, p.  191,194.    On  which  I  would  obferve,  God  hath  al- 
ready formed  and  revealed  the  infinitely  wife  plan  of  his  divine 
government,  and  it  belongeth  not  to  fhort-fighted  mortals  of 
yefterday,  to  form  and  obtrude  another  upon  mankind,  in  lieu 
of  that.     How  came  this  previoufly  imbibed  dodrine,  to  be 
received  by  the  jewifti  and  firft  chriftian  church  and  their  in- 
fpired  teachers,  but  by  infpiration  from  God  ?  this  is  difficulty 
enough,  to  exclude  his,  and  fufficient  reafon  for  us,  to  receive 
this  do6trine,  fo  taught  of  God.     His  fcheme  is  inconfiftent 
with  the  plan  of  divine  government,  taught  in  fcripture.     It 
is  excluded  by  the  terms  of  falvation,  the  promifes,  the  threat- 
nings  and  every  part  of  the  gofpel  conftitution  :  and  it  is  ex- 
cluded by  the  doctrine  of  retribution,  and  of  the  laft  judgment 
every  where  taught,  in  revelation.     Moreover,  his  fcheme  is 
abfurd  to  the  reafon  of  man,  as  well  as  abhorrent  to  the  revela- 
tion of  God.     Two  inftances  out  of  many^  nnay  ferve  as  a  fpe- 
cimen  of  it  :  one  is,  "  that  the  future  judgment  is  not  final— 
that  Chrift  will  not  unalterably  fix  the  ftates  of  good  men  or  bad 
in  it,  but  will  have  a  great  deal  to  do  after  it,  to  reduce  all  the 
condemned  rebels  of  that  day  to,  a  willing  fubjedtion  to  the  di- 
vine government,"  p.  ^08.     Is  it  honourable  to  the  infinitely 
wife  Governor  and  Judge  of  the  world,  to  reprefent  him  as  ma- 
king fuch  an  imiperfe6l  fettlement  of  his  kingdom,  as  to  need 
another  fettlem^ent,  as  much  as  ever  ;  fo  that  he  muft  go  on 
difciplining  the  rebellious  out-cafts  for  ages  of  ages,  before  he 
can  compleat  the  fettlement  of  it  for  eternity  ?  tome,  itrefle6ls 
great  difhonour.    The  other  inftance,  which  hath  a  clofe  con- 
nexion with  it,  is,  that  Chrift  will  i\ever  in  fad,  make  a  perfeft 
fettlement  of  his  kingdom  j  nor  give  it  up,  nor  put  the  faints  ia 
pofTeffion  of  their  eternal  inheritance,  nor  God  be  all  in  all^ 
'till  all  the  abandoned  rebels  of  mankind  are  recovered  to  ho- 
linefs  and  happinefs  ;  fo  that  their  good  difpofition  and  reftore^ 


vertue  is  in  fa6l,  "  the  grand  iufpcnding  condition"  on  which 
the  whole  of  thefe  great  events  refts  ;  and  without  which,  the 
whole  miiit  be  eternaiiy  defeated.  So  he  tells  us,  ''  when  ail 
things  Ihall,  in  event,  or  fa6l,  be  reduced  under  fubjedion  to 
him,  (nneaning  the  fubjeclion  above  ftated)  then,  and  not  till 
then,  however  long  a  fpace  of  time  it  may  require  for  its  ac- 
complifhment ;  then  Hiali  the  Son  be  fub]e6l,  that  God  may  be 
all  in  all,'*  p.  200.  Now,  the  fcripture  teaches,  all  ChriiVs 
works  are  perfect ;  that  he  finifhed  the  work  of  his  firft  coming, 
upon  the  crois  ;  that  he  will  finifh  the  work  of  his  exaltation  in 
his  iecond  comin<r  to  iudo;mcnt ;  and  will  then  make  the  final 
fettlement  of  his  kingdom  ;  put  his  faints  in  the  pofleffion  of 
their  eternal  inheritance  in  the  kingdom  of  their  Father  ;  and  in 
tlie  lall  great  act  of  his  regal  and  judicial  power,  will  put  down 
all  enemies  by  fcntence  and  execution— then  give  up  the  king- 
dom, and  God  be  all  in  ail.  The  faints  of  God  in  the  various 
ages  of  the  world,  have  lived  and  died  in  expectation  of  thefe 
great  events,  to  take  place  in  that  day  j  which  are  infinitely  the 
moll  important,  that  can  take  place  in  the  univerfe.  But  ac^ 
cording  ro  the  tenet  we  oppofe,  all  expectation  of  it,  in  heaven 
and  earth,  will  be  tataiiy  difappointed.  Neither  God,,  nor 
Chrift,  nor  angels  or  men,  fhall  fee  any  of  thefe  things  true  in 
event,  in  that  all-important  day.  Is  it  honourable  to  Chrift, 
to  be  prevented  the  linalfettlement  of  his  kingdom  ?  to  fupreme 
Jehovah,  to  be  kept  out  of  the  final  adminiftration  of  his  king- 
dom ?  to  the  faints,  to  be  kept  out  of  their  promifed  heavenly 
Inheritance,  in  that  day,  and  for  ages  of  ages  afterwards,  all  for 
the  fake  of  wicked  enemies  ?  What  overwhelming  difappoint- 
mcnt  to  the  faints  ot'God,  if  they  fail  of  the  heavenly  inheritance 
in  that  day  r  But,  ftill  more  alarming,  the  before  unknown 
danger,  if  their  final  poffefTion  depends  upon  the  forlorn  hope, 
of  the  recovered  vertue,  of  all  the  abandoned  part  of  the  crea- 
tion ?  This  inheritance  of  the  fliints,  is,  certainly  conne6ted 
with  their  faith,  piety,  enduring  to  the  end,  faithful  to  death, 
and  with  the  purchafe  and  promife  of  Chriil,  the  promifes,oath, 
truth  and  immutability  of  God,  and  the  day  appointed  to  re- 
ceive it.  Now  is  it  wife,  fafe,  honourable  to  have  tiie  inheri- 
tance taken  oft  and  removed  from  this  ground,  and  put  upon 
an  eilcntially  different  iiiue^  viz.  the  recovery  of  all  the  wicked 

part 


(     231     ) 

part  of  the  creation,  whether  they  Ihall  ever,  and  at  what  tinne 
they  ihall  enjoy  it  ?  when  at  the  fame  time,  their  future  reco-- 
very  is  in  nature,  an  in^nite  improbability  ;  and  as  the  cafe  is 
circumftanced,  a  moral  impoflibility  ?  Bcfides,  we  are  repeat- 
edly admoniflied,  to  ceale  from  man,  not  to  put  our  truft  in 
man,  and  it  is  written  "  curfed  is  the  man  that  trufteth  in  man, 
and  maketh  flelli  his  arm."  After  all  this,  is  this  way  of  the 
curfe,  the  v/ay  to  the  heavenly  inheritance  ?  Is  it  credible  and 
honourable  to  fuppofe,  that  all  the  hopes  of  all  the  flints,  fliould 
in  ficl  be  fufpended  ;  and  made  to  depend  upon  the  courtefy, 
good  difpofition,  and  recovered  vertue  of  all  their  faithlefs  in- 
veterate enemies,  for  their  poiTelTion  of  the  heavenly  inheri- 
tance ?  Is  this  for  the  honour  of  God,  of  Chri(l,or  for  the  good 
of  mankind  ?  Is  this  the  way,  for  all  iniquity  to  llop  her  mouth  ? 
for  faints  to  be  built  up  in  faith,  holinefs,  and  comfort  to  the 
kingdom  of  God  ?  Is  this,  to  encourage  piety,  vertue  and  all 
goodnefs,  which  is  the  true,  great  interefl,  glory  and  happinefs 
of  mankind  ?  In  another  view,  can  any  thing  be  more  degra- 
ding to  the  character  of  the  infinitely  wife  God,  than  to  fup- 
pofe he  '^  who  puts  no  truft  in  his  faints,"  fhould  put  fuch  an 
unbounded  trull  in  the  greateft  knaves,  in  all  the  moll  faithlefs, 
finifiied  villains  of  earth  and  hell,  as  to  make  the  inheritance  oif 
his  faints,  the  fulfilment  of  his  promifes  to  Chriil  and  to  themi, 
and  all  the  concerns  of  his  eternal  kingdom,  ultimately  to  reft 
and  depend  on  the  will,  power,  good  difpofition  and  recovered 
vertue  of  all  thefe  mifcreants  ?  all  to  depend  upon  their  reco- 
vered vertue  y  When  ?  why,  after  their  charaders  have  been 
expofed  and  ruined,  in  the  great  day  :  and  after  they  have  been 
hardening  in  puniftiment,  a  thoufand  years,  and  for  ages  of 
ages  afterwards.  And  how  ?  without  gofpei,  without  the  grace 
of  the  fpirit,  or  a  fingle  privilege  of  the  kingdom  of  Chrift  ; 
without  any  means  of  recovery,  but  darknefs  and  torment :  for 
all  beyond  this,  is  the  chimera  of  imagination  only,  and  hath 
not  a  fingle  dictate  of  reafon  or  revelation,  to  fupport  it.  What 
a  fcheme  of  abfurdity,  diflionour  and  horror  i>:  this  !  In  a  word, 
what  can  be  more  difhonourable  and  pernicious,  than  on  the 
one  hand,  to  exhibit  the  eternal  concerns  of  the  Creator,  the 
Redeemer,  and  of  all  the  faints  of  God,  as  depending  i.'pon  the 
vileft  of  Tinners  and  enemies,  and  upon  their  recovered  vertue  ? 

and 


C    232    ) 

and  on  the  other  hand,  to  magnify  the  wicked,  abandoned  part 
of  the  creation  into  fuch  a  vail  importance  and  power,  of  doing 
great  and  eternal  mifchief ;  as  may  on  this  plan  beefFecled,only 
by  their  obfiinate  wickednefs  ?  for  if  all  depends  on  their  reco- 
vered vertue  and  fubjedlion  ;  fo  that  then,  and  not  till  then, 
thefe  fcenes  of  eternal  importance  fhall  all  take  place  :  it  feems 
clearly  to  follow,  that  only  by  their  obftinate  wickednefs  they 
may  ruin  this  moral  creation,  defeat  the  faints  of  their  eternal 
inheritance,  and  overthrow  the  eternal  defigns  of  the  kingdom 
of  Jehovah.  Can  a  pofTibility  of  this  be  admitted  ?  it  Ibrely 
cannot,  any  more  than  atheifm  itfelf.  The  fcheme  then  is  rot- 
ten in  the  foundation,  and  I  know  none  to  exceed  it,  in  abfur- 
dity,  mifchief  and  difhonour.  How  vain  and  abfurd  the  pre- 
tence, that  this  is  a  fcheme  of  greater  good  and  honour,  and 

adapted  to  convert  deifls  ? The  next  text  produced,  is  Ifa. 

45.  23,  to  the  end ;  "  Look  unto  me,  and  be  ye  faved,  ail  the 
ends  of  the  earth  :  for  I  am  God,  and  there  is  none  elfe.'*  "  I 
have  fworn  by  myfelf,  the  word  is  gone  out  of  my  mouth  in 
righteoufnefs,  and  fhall  not  return,  that  unto  me  every  knee 
fhall  bow,  and  every  tongue  fhall  fwear,'*  Sec,  This  paffage 
we  have  before  confidered  ;  and  obferved,  as  it  belongs  to  the 
conftitution  of  Chrift's  kingdom  in  this  world,  it  will  certainly 
have  its  accomplifhment,  in  the  difpenfation  of  it,  or  at  the  fi- 
nal fettlement  of  it.  And  we  have  fliewn  it  will  have  a  literal 
fulfilment,  in  the  converfion  of  the  jews  and  gentiles  -,  and  its 
final  completion  in  the  day  of  judgment :  and  it  cannot  go  be- 
yond it.  But  this  author  fays,  tho'  it  will  have  an  accomplilli- 
ment  in  that  day,  it  is  no  argument  it  meant  nothing  more. 
He  fays,  an  inftance  parallel,  and  adecifive  illuftration  of  it  is 
found,  A6ts  2.  28.  where  Peter  applies  the  prophecy  of  Joel, 
*'  that  God  would  pour  out  his  Spirit  upon  all  flefh'*  to  the 
out-pouring  of  the  Spirit  upon  the  apoftles  in  the  day  of  penti- 
cod."  He  argues  this  was  one  thing  intended,  but  not  ail  -, 
there  will  be  a  more  glorious  out-pouring  in  time  to  come." 
Granted  :  but  this  makes  nothing  in  favour  of  a  future  bowing, 
beyond  the  day  of  judgment  :  for  this  out-pouring  of  the  Spirit 
will  certainly  have  its  full  accomplifhment  under  Chrift's  dif- 
penfation, in  this  world  ;  and  therefore  is  rather  adecifive  illuf- 
tration, that  there  will  be  no  more  fubdual  by  grace,  when  this 
difpenfation  is  clofed,  in  the  great  day.  We 


(     ^33     ) 
We  proceed  to  i  Cor.  15.  24,25,26,27,28.  "Then  cometh 
the  end,  when  he  fhall  have  delivered  up  (or  fhall  dehver  up, 
in  the  greek)  the  kingdom  to  God,  even  tiie  Father  ;  when  he 
fnall  have  put  down  ail  rule,  and  all  authority  and  power  :  for 
he  nnuil:  reign  till  he  hath  put  all  enemies  under  his  feet.   The 
laft  enemy  that  fliall  be  deftroyed,  is  death.     For  he  hath  put 
all  things  under  his  feet.    But  when  he  faith  all  things  are  put 
under  him,  it  is  manifeft  that  he  is  excepted,  which  did  put 
all  things  under  him  ;   and  when  ail  things  Ihall  be  fubdued 
unto  him,  the^  fliall  the  Son  alfo  himfelf  be  fubjecl  unto  him 
that  put  all  things  under  him,  that  God  may  be  all  in  all.'^ 
This  author  profelTediy  lays  the  greateil  flrefs  upon  this  paf- 
fage  :  it  v/as  the  key  that  opened  to  him  his  fcheme,  and  he 
judges  it  fufFicient  of  itfelf  to  fupport  it,  p.  197,8.  and  yet  he 
confelTes,  p.  201,2.  that  he  could  not  deduce  it  from  this  texr> 
without  the  help  of  his  conftru6tion  of  Romans  5th  chapter, 
which  hath  been  iuificiendy  confuted.     We  will  examine  it 
with  attention,  and  fee  if  his  do6lrine  will  ftand  upon  this  foun- 
dation.   To  me  it  appears,  that  here  as  ufual,  he  hath  totally 
miflaken  the  defign  of  the  apofcl^  and  the  true  key  of  conilruc- 
tion.    He  fays,  p.  201 .  "  that  it  is  evident  beyond  controverfy 
that  the  apollle  is  fpeaking  of  a  univerfal  refurredlion,  of  the 
whole  race  of  Adam."    Whereas  it  is  evident,  there  is  not  a 
word  of  the  refurre6tion  of  the  wicked,  in  the  whole  chapter  ; 
but  it  is  wholly  taken  up  in  the  defcription  of  the  im.portance, 
certainty,  and  glory  of  the  refurredtion  of  the  righteous  only, 
v/ith  anfwering  obje6tians,  &c.    The  importance  of  the  refur^- 
redtion  is  argued,  upon  thefe  two  grand  principles,  viz.  the 
wholedodrineofchriflianity  depends  upon  it,  and  the  promifed 
^  bleffednefs  of  the  righteous,  in  p^irticular ;  and  the  certakity  of 
it  is  eviuced  by  the  refurredion  of  Chrill  only.    And  the  tirne.^ 
manner,  iinportance  and  glory  of  the  refurrection  of  the  righ- 
teous, is  illuilrated  by  a  particular  defcription.  Every  judicious 
reader  may  fee  this  the  contents  of  the  chapter.    Chriftianity 
depends  upon  this  doctrine,  and  the  denial  of  the  refurrectioii 
is  deflrudion  to  the  whole  dodrine  of  it,  as  is  argued  1 3, 1 4, 1 5, 
16  yerfes,  "  but  if  there  be  no  refurre6tion  of  the  dead,  then  is 
Chriflnot  rifen  :  andifChriil  be  not  rifen,  then  is  our  preaching 
vain,  and  your  faith  alfo  is  vain,"  &c.    The  denial  of  it  Isdike- 

Hh  -'S^ 


(  .^34) 
wifedeftruction  to  the  chriilian's  faith,  hope  and  promifed  blef- 
fednefs,  as  he  proceeds  to  argue  v.  17,18,19th.  '^  and  if  Chrift 
be  notraifed,  your  iaith  is  vain,  ye  are  yet  in  your  fins  ^  then 
they  ahb  which  are  fal4en  afieep  in  Chrift,  are  perifned.  If  in 
this  life  only  we  have  hope  in  Chrift,  we  are  of  all  nnen  moft 
miferable."  But  the  whole  is  eftablifhed  by  the  refurredtion 
of  Chrift  alone  ;  v/ith  which  their  refurredion  and  bleftednels 
is  conne(5led  and  moftfirmlveftabliftied,by  gofpel  conftitution. 
This  he  argues,  20,21,22,23d  verfes.  ^'But  now  is  Chrift  rifen 
from  the  dead  (not  for  himfelf  alone,  but  for  thepi  that  are  his) 
and  become  the  firft  fruits  of  them  that  ftept."  Who  ?  them 
that  flept  in  Chrift,  who  otherwife  would  have  perifhed,  as  v. 
18.  and  fo  the  firft  fruits  to  them,  that  his  refurredtion  is  an 
earneft  of  a  like  glorious  rcfurrection  to  them,  wherein  they  v/ill 
be  failiioned  like  unto  his  glory.  '*  For  ftnce  by  man  came 
death,  by  m.an  alfo  camie  the  refurreftion  of  the  dead,"  to  them 
who  have  flept  in  Chrift  y  it  is  to  this  imm.ortality  and  glory. 
'^  For  as  in  Adam  all  die,  even  fo  in  Chrift  ftnall  all  (that  ai-e 
Chrift's,  for  of  them  only  is  he  fpcaking)  be  made  alive."  Bur 
when  ?  at  his  fecond  coming,  as  in  the  follovv'ing  words  and 
paragraph.  In  what  manner  and  order  ?  *'  but  every  man  in 
his  own  order  :  Chrift  the  firft  fruits,  afterwards  they  that  are 
Chrift's  at  his  combing."  All  that  will  be  raifed  to  immortality 
and  glory,  will  be  raifed  at  this  revealed,  appointed  time  :  and 
the  order  of  every  man  will  be  adjufted  by  the  gofpel  doctrine 
of  retribution,  according  to  their  eminence  in  piety  andufeful- 
ncfs  in  this  prefent  world.  As  the  apoftle  proceeds  to  explain 
and  illuftraie  40,41,42  verfes  and  onwards—"  there  are  alfo 
celeftial  bodies,  and  bodies  terreftrial,  but  the  glory  of  the  cel- 
eftial  is  one,  and  the  glory  of  the  terreftrial  is  another.  There 
is  one  glory  of  the  fun,  and  anotiier  glory  of  the  maoon,  and  ano- 
ther glory  of  the  ftars  ;  for  one  ftar  diftereth  fr^m  another  in 
glory.  So  alfo  is  the  refurredtion  of  the  dead,"  in  that  day. 
The  glorious  qualities  of  thefe  new  raifed  bodies  of  the  righte- 
ous, doles  his  defcription.  This  gives  an  eafy  and  fignificant 
fenfe  "  of  every  man  in  his  own  order  :"  and  we  prefer  the  apo- 
ftle, as  his  own  expofitor,  much  before  this  author.  His  tag- 
mata,  troops  and  companies,  coming  out  of  the  place  of  tor- 
ment under  their  own  ftandards,  are  all  abfolutely  excluded. 

There 


There  is  no  occafion,  no  place  for  them  here,  nor  In  all  revela- 
tion.   We  read  of  rhem  nowhere  but  In  this  author,  who  brings 
gog  and  magog  out  of  the  place  of  torment,  headed  by  the 
devil  to  invcft  the  camp  of  God  :  which  is  all  the  tagmata  of 
this  kind  we  read  of,  which  pei-haps  will  be  proved  to  be  a 
fpurious  invention.     From  this  view  of  the  context,  it  is  eafy 
to  fee,  there  is  not  a  word  faid  of  therefurredllon  of  the  wicked 
in  it ;  nor,  a  word  faid  of  arefurreclion  to  immortality  and  glory 
but  in  the  fecond  coming  of  Chrlft,  the  time,  exprefsly  fixed  for 
it.    The  v/hole  context,  and  the  connexion  confirms  the  con- 
llruflion  we  have  before  given  of  this  difputed  paiTage.     To 
proceed.    Were  it  a  lefs  fenfible  writer,  I  Ihouid  fay,  his  whole 
reafonings  upon  thispaflage,  arefophiilical  :  they  are  founded 
in  a  petio  principii^  a  meer  begging  of  the  queftion.    He  takes 
every  material  article  for  granted,  which  cannot  be  granted 
him  ;  which  he  hath  not,  and  never  can  prove.     E.  g.  (i.) 
He  takes  for  granted  the  future  general  judgm.ent,  v;ill  not  be 
finally  decifive  to  men  ;  and  yet  oflers  not  a  fingle  proof  that 
there  will  be  any  other  public  judgment  to  fettle  the  ftates  of 
mankind,  good  or  bad.    (2dly.)  He  takes  for  granted^  that  the 
putting  down  and  iubdual  of  all  enemies  here,  is  pious.,  and  by 
willing  fubje6tion  to  the  divine  authority  :  when  he  allov/s  the 
fame  word  ''  fubje6l"  Rom.  8.  20.  is  by  judicial  fentence  :  and 
when  the  apoftle  is  not  treating  of  the  reduftion  &  introdii-flion 
of  new  fubje^ls  into  Chrift's  kingdom,  but  of  the  final  fettlem.ent 
of  it :  and  altos-ether  of  the  external  ai'rangement  of  things  in 
the  kingdom  of  God  :  and  when  it  is  againft  the  tenor  of  fcrip- 
ture.     (jdly.)   He  takes  for  granted,  Chrift  will  continue  to 
reign  after  the  fettlement  of  his  kingdom  in  the  great  day,  in 
v/hat  he  calls  the  refarre6lion  world,  until  all  final  enemies  are 
fubdued  :    againft  the  fulled  teftimony  of  fcripture.     And 
(4thly.)  that  his  giving  up  the  kingdom,  and  God's  being  all 
in  all,  is  not  conne6ted  in  point  of  time,  with  his  fecond  com- 
ing, the  refurrc(5lion  and  the  lail  judgment :  whereas  they  are 
evidently  fo  connedhedin  the  paragraph  itfelf,  and  throughout 
revelation.     We  read  ''  ofChrift's  appearance  and  kingdom," 
his  fecond  coming  and  giving  up  the  kingdom  ;  but  never  of  a 
third  appearance  and  giving  it  up.    But  he  will  have  them  dif- 
conneded  with  that  time,  and  connected  with  a  period  far  dif-, 

rant. 


C.  236   ) 

tan  t,  ages  of  ages  after  the  judgment,  nobody  knows  when, 
when  all  enemies  are  liibdued  :  which  neither  this  text  nor  any 
others  give  any  hint  of.  Thefe  are  the  foundation  fuppcrts  of 
his  fcheme  as  argued  frorri  this  palTage  ;  which  he  ought  not  to 
.have  taken  for  granted,  without  full,  convincing  proof.  But 
we  ihall  follov/  him  in  his  arguments,  i .  ^^  Though  the  apo- 
ftle  in  this  paragraph,  turns  our  view^  to  the  end  of  the  media- 
tory fchemx,  when  Chrifl  iliall  have  delivered  up  the  kingdom 
to  the  Father,  yet  he  fays,  he  has  evidently  guarded  againfl  the 
error,  that  expofitors  have  ftrangely  run  into,  viz,  that  this 
fcheme^  will  be  finifhed  at  the  fecond  advent  of  Chrift,  by  his 
then,  unalterably  fixing  the  flates  of  men  good  or  bad,'*  &:c. 
p.  208 .  He  himfelf  hath  ftrangely  m.illiaken the  apoftle  to  think 
otherwife;  for  v/e  have  proved,  the  lafc  judgment  is  final  to 
both  J  and  Hiall  further  confirm  it.  (idly,)  "  It  is  moil  per- 
em.ptorily  afiirmed,  that  an  univerfal  fubjeclion  to  Chrift  ftiall 
yet  be  effected  ;  before  he  delivers  up  the  kingdom."  And 
we  have  ihewn  how  this  will  be  effedted  in  the  lafl:  judgment ; 
by  fettling  the  ftates  of  all  men,  in  final  retribution,  and  the 
kingdom  of  God  in  everlafting  righteoufnefs,  in  that  period  and 
no  other.  (3dly.)  *^  It  is  worthy  of  fpecial  notice,  the  laft 
enemy  muft  be  deftroyed,  which  is  death,  the  fecond  death." 
In  fupport  of  which,  he  fays  ( i .)  '*  It  is  evident  from  the  tenor 
of  the  hev/  teftament,  that  the  wicked  fhall  fuffer  the  fecond 
death."  And  we  add,  it  is  alfo  evident,  that  it  will  be  eternal, 
and  they  v/ill  never  be  delivered  from  it.  But  he  adds  (idly) 
■ '  this  death  may  with  as  much  propriety  be  called  an  enemy,  as 
the  firft  death."  We  fay  no,  the  firft  death  is  confidered  as  an 
enemy,  as  while  it  reigns  it  holds  or  bars  the  righteous  from  the 
full  and  compleat  enjoymacnt  of  their  promifed  inheritance. 
Therefore  it  is  fpoken  of  as  an  enemy  to  them,  and  the  laft  that 
fhall  be  deftroyed  in  the  day  of  their  redemption  and  glorious 
adoption  :  in  this  view,  and  in  this  only,  the  apoftle  treats  of 
it  in  this  text  and  context.  But  the  fecond  death  doth  not  hold 
the  wricked  from  any  prom-ifed  inheritance,  for  '^  they  have  no 
inheritance  in  the  kingdom  of  God  :"  therefore  it  is  no  enemy 
to  thtiPj,  in  that  fenfe,  in  which  the  firft  death,  is  to  the  righte- 
ous. The  fecond  death,  is  the  puniftimiCnt  appointed  of  God 
for  the  final  enemies  of  God  and  of  mankind,    It  is  friendly  to 

mankind 


.  ('    ^37     ) 
mankind  in  the  thf earning,  to  warn  and  fave  tkeai  fronfi  that- 

place  of  torment ;  and  in  the  execution  of  it,  it  may  anfwer  an 
everlafting  good  purpofe  in  the  great  kingdom  of  Jehovah  :  ic 
is  no  enemy  to  the  people  of  God,  they  fhall  not  be  hurt  of  it, 
and  in  it  their  enemies  will  be  put  dovm  under  an  impoflibility 
of  injuring  them.  It  is  no  enemy  to  the  authority  and  govern- 
ment of  fupreme  Jehovah,  but  a  great  fupport  of  it.  It  is  no 
more  an  enemy  in  the  government  of  God,  than  capital  punifh- 
ments  to  traitors  and  murderers,  is  in  the  governm.ents  of  men. 
In  a  word,  it  is  not  here  or  any  where  elfe  in  fcripture  fpoken  of 
as  an  enemy  to  be  deftroyed  :  and  therefore  the  firil  andfecond 
death,  come  under  fuch  an  exceeding  different  conflrudlion, 
that  there  is  no  arguing  from  the  deftrudion  of  the  firft,  to  that 
of  the  fecond.  He  adds  (jdly.)  this  fecond  death  ftri6lly  and 
properly  is  the  laft  enemy,  and  the  only  one  that  is  fo  :  it  is  faid 
to  have  no  exiftence,  till  after  the  firft  death  is  fo  far  deflroyed, 
as  that  the  wicked  are  raifed  to  lifcj  and.then  cafh  into  the  lake 
of  fire  which  is  the  fecond  death,  p.  210,21 1 .  There  are  thofe 
who  maintain  the  intermediate  (late,  to  be  a  ftate  of  fufferings 
to  the  wicked.  Our  Lord  teaches  it,  in  the  parable  of  dives  ; 
and  Peter  fpeaks  of  the  difobedient  fpirits  in  prifon  before  the 
refurre6tion.  But  if,  as  hath  been  fhewn,  it  is  no  enemy  to  be 
deftroyed,  it  is  neither  firftnor  laft,  nor  any  of  the  enemies  which 
come  within  the  defcription  in  this  text :  and  perhaps  we  ftiall 
prove  it  is  eternal,  and  then  there  is  no  hope— it  can  never  be 
deftroyed  :  fo  that  his  '^unanfwerabie  reafons''  do  not  conclude 
with  any  force.  His  4th  general  argument  is,  ^'  It  is  with  a 
great  deal  of  clearnefs  and  particularity  afrerted,.in  this  fcrip-» 
ture,  that  Ghrift  fhall  not  give  up  his  truft,  till  he  has  in  fadl  and 
event  fubdued  all  enemies,  p.. 2 14,  We  reply,  This  is  done  in 
fadt  and  event,  when  he  hath  put  all  moral  enemies  down  in  a 
ftate  of  retribution,  by  fentence  and  execution,  in  the  laft  judg- 
ment, Nor  hath  he  faid  any  thing  to  purpofe  in  difproof,  nor 
can  he  pofTibly  difprove  it.  5thly.  "  In  the  laft  place,  it  rea- 
dily falls  in  with  the  obfervation  of  every  attentive  reader  of  this 
paragraph,  that  the  reign  of  Chrfft  in  his  mediatory 'kingdom, 
is  to  make  way  for  God's  being  all  in  all  j  and  will  accordingly,, 
laft,  till  he  hath  ripened  and  prepared  things  for  the  commence- 
ment of  that  glorious  period,"  p,  217,     Two  remarks^  may  fet 

this 


(     ^38     ) 

this  matter  in  a  true  light.  Rem.  i .  Neither  this  text  or  any 
other  teach,  that  Chrifl  will  reign  any  longer  as  the  faviour  and 
judge  of  men,  than  to  the  judgment  of  the  great  day.  His 
parables,  and  the  whole  tenor  of  fcripture,point  to  this,  as  ter- 
minating his  reign,  as  Saviour  and  Judge.  Rem.  2.  He  will 
in  fact  and  event  in  that  day,  put  down  all  enemies  under  his 
feet,  and  perform  the  whole  work  in  this  paffage,  afcribed  to 
his  reign  :  for,  he  will  then  put  down  all  inimical  'rule,'  ^power' 
and  ^authority/  which  is  one  part  of  the  defcription  j  and  de- 
flroy  '^natural  death'*  the  laft  enemy  of  the  righteous,  and  caufe 
them  to  fing  in  triumph  ^'  O  death,  where  is  thy  fling  ?"  ^^  O 
grave,  where  is  thy  vidory  V  v.  ^^.  which  is  another  thing 
defcribed  :  and  he  v/ill  put  down  all  moral  enemies  by  fentence 
and  execution,  in  a  ilate  of  retribution  :  each  particular  and 
the  whole  work  here  alTigned  to  his  reign,  is  then  com.pleated. 
And  furely,  his  reign  is  then  finifhed,  when  this  work  is  effec- 
ted :  and  this  muft  be  the  thing  intended.  And  to  confirm  it, 
it  may  be  noted,  that  all  the  predidions  and  declarations  of  his 
putting  down  all  enemies,  agree  in  this  manner  of  it ;  and  no 
other.  Thus  in  the  i  loth  plafm  hci^e  referred  to,  his  enemies 
and  his  people  are  contradiftinguiflied.  *'  He  muft  reign  till 
his  enemies  are  made  his  footftool,'*  v.  i.  ^^  His  people  fliall 
be  madewilling  in  the  day  of  his  power,'^  that  is,  in  the  difpen- 
fation  of  his  kingdom,  power  and  grace  in  this  world,  v.  2,  j. 
but  in  the  day  of  his  'wrath'  his  enemies  will  be  deftroyed,  v. 
^,6.  So  where  it  is  quoted  Heb.  11  chapter,  we  have  fliewn 
this  judicial  putting  down  all  enemies,  miuft  be  the  thing  inten- 
ded, for  no  other  conftrudion  will  inforce  the  admonition,  as 
there  defigned  by  it.  So  Heb.  10.  13.  "From  henceforth 
expecting,  till  his  enemies  be  made  his  footftool."  He  is  wait- 
ing, expecting  the  lail  a6l  of  his  regal,  judicial,  fupreme  power 
tocompleat  the  defign  of  his  exaltation  and  kingdom  (the  fal- 
vation  of  his  people  being  firft  accomplifhed),  viz.  *'in  making 
his  enemies  hisfootfrooL"  As  how  ?  In  their  fubdual  by  grace  ? 
we  read  not  a  word  of  that :  but  we  read  in  the  f:imie  chapter 
^^  of  fiery  indignation  which  fhall  devour  the  adverfaries"  in  a 
more  terrible  punifliment,  than  any  fuffered  under  the  law  of 
Mofes .  *'  And  we  knov/  him  that  hath faid,  vengeance  belong- 
':?h  unto  me,  I  will  recom-pence  faith  the  Lord."  "  And  again 

the 


(     -39.   .)    ^ 
the  Lord  fh all  judge  his  people  :  it  is  a  reat-ful  thing  to  fall  Into 
the  hands  of  the  living  God,"  V.  27,28,29,30,  and  jiil.   This 
furely  is  not  the  language  of  making  them  his  footftool  by. 
grace,  but  vengeance.    The  fame  laft  adl  of  his  power  and  reigi^ 
in  his  kingdom  before  it,  is  given  up,  is  reprefented  by  John- 
the  baptift.  "  He  fhall  firft  gather  the  wheat  into  his  garner  ;'*, 
and  then,  *'  burn  up  the  chaffwith  unquenchable  fire."    So  ir^ 
each  of  thepai-ables'  of  our  Saviour,  the  righteous  are  firft  fe-;.„ 
cured  -,  then,  the  wicked  are  punifhed.     And  in  the  exhibition^ 
he  gives  us  of  the  laft  judgment,  25  Mat.  the  righteous  ftiall^ 
firft  be  inftated  in  the  icingdom  prepared  for  them ;  and  then,^ 
the  enemies,  the  wicked  ftiall  be  put  down  and  configned  over* 
as  "  accurfed  into  everlafting  fire,"  and  "  go  away  into  ever-- 
iafting  puniihment."    And  this,  perhaps,  lets  us  into  the  true 
reafon,  why  Paul  m.akes  this  folemn  paufe,  and  inferts  this  pa- 
ragraph.    The  glorious  reward  of  Ch.rift  muft  be  perfeded,  in 
his  triumphant,  infinite  exaltation  over  all  his  enemies,  who 
have  difputed,   oppofed  and  blafphemed  his  reign  :  and  the 
kingdom  of  God  be  fettled  in  perfed  retribution,  as  wt^U  to  the 
wicked  as  righteous,  before  it  be  given  up.     And  it  is  wifely 
defigned  for  the  fupport  and  fecurity  of  fuffering  chriftians  in 
all  their  perfecutions  and  trials,  and  for  folemn  warning  to  all 
men,  to  guard  tliem  from  error,  apoftacy  and  wickednefs,  as 
what  will  be  infillibly  fatal.    Becaufe  all  moral  enemies  muft 
be  put  down  in  eternal  difgrace  and  ruin,  at  the  time  when  all 
other  enemies  ftiall  be  deftroyed  -,  to  compleat  the  full  defign 
of  our  Lord's  exaltation  and  kingdom.     He  had  inferted  ^^  the  ' 
coming  of  Chrift,"  "the  end,"  *'  the  giving  up  the  kingdom,'* 
as  all  coincident,  in  that  grand  period  :  but  miftake  not,  fays 
he,  it  will  not  be  compleat^d  till  he  hathexercifed  the  laft  grand 
ad  of  his  fupreme  regal  and  judicial  power  in  deftroying  all 
natural,  and  putting  down  all  moral  enemies  under  foot,  by 
righteous  fentence  and  execution  ;  as  taught  and  notified  by 
the  prophets,  by  the  forerunner  of  Chhft,  and  by  our  Lord  him- 
felf ;  and  thereby,  hath  fettled  the  kingdom  in  perfection  and 
everlafting  righteoufnefs.     Then,  will  he  refign  up  the  admj- 
niftration  and  kingdom.     This  is  by  far  the  moft  natural  and 
ufeful  conftrudion  ;  and  beft  harmonizes  with  the  current  doc- 
.trine  of  revelation  :  and  before  we  have  done,  it  will  appear  the 

only 


(       240       ) 

I  only  one,  that  it  will  bear.    He  tells  us,  ^^  it  is  remarkable,  this 

c prophecy  in  Pfalms,  is  five  times  applied  to  ChriiV,  in  the  new 

jiteftament,"  p.  216.     It  is  fufficient  to  reply  -,  it  is  as  ^^  remar- 

pkable"  in  all  thefe  times  it  hath  not  the  kail  reference  to  his 

irConftiTiclion  :  which  is  a  tacit  refutation  of  it.     Now,  fince 

irthere  is  but  one  fubdual  of  all  enemies  taught  in  tliis  pafTage  ; 

feftnd  it  is  clear,  each  part  of  this  defcription,  and  the  wliole  of 

hirhis  work  afcribed  to  the  reign  of  Chrift,  will  in  fa<5t  and  event, 

aibe  literally  compleated  in  that  day  :  his  tenet  of  an  after  or 

(Icontinued  reign  for  their  fubdual  by  grace,  is  abfolutely  exclu- 

ided.     Then,  the  faints  will  be  taken  up  with  Chrift,  to  the 

manfions  promifed  and  prepared  for  them,  and  ^^  will  be  ever 

with  the  Lord."    Certainly,  the  fcripture  doth  not  countenance 

any  notion,  that  he  will  defcend  a  third  tiir.e,  to  reign  in  a  new 

earth  and  refurredlion  w^orld. 

A  brief  recapitulation  and  arrangement  of  what  hath  been 
before  and  now  offered  upon  this  paiTage,  may  give  the  reader, 
a  proper  advantage  of  judging  of  the  confiflence  and  force  of 
the  whole,  to  eilablifned  the  conftrudion  we  have  given  of  it, 
and  to  refute  the  other.  It  appears  (i.)  there  is  nothing  faid 
in  the  context,  of  the  refurredlion  of  the  wicked,  or  to  counte- 
nance his  conftru6l-ion  ;  but  it  every  way  favours  that  which  we 
have  given.  ( adly . )  We  before  proved,  that  the  apoftle  is  here 
treating  of  an  external  arrangsmientof  the  kingdom  of  God,  in 
way  of  governmental  regulation  ;  and  not  of  introducing  new 
fubjects  into  it,  in  a  fubdual  by  grace  :  fo  that  our  conftruftion 
entirely  falls  in  with  the  fubje^l  he  is  treating  of ;  but  his,  is 
altogether  befide  it.  (jdly.)  It  is  very  evident,  that  all  ene- 
mies will  in  facl  and  event  be  deftroyed  and  fubdued  ;  and  the 
whole  work  as  defcribed  in  this  text  and  every  part  of  it,  will 
be  literally  effeded  and  compleated  in  the  great  day  :  and  all 
moral  enemies  will  be  put  under  his  feet  and  made  his  footftool 
by  the  laft  great  ad  of  his  fupreme  regal  power,  as  predided 
by  the  prophets,  by  the  forerunner  of  Chrift,  and  repeatedly 
taught  by  our  Saviour  and  the  apo files  to  be  exercifed  in  the 
perfect  fettlement  of  his  kingdom  in  retribution,  for  eternity. 
And  (4thly.)  as  there  is  but  one  fubdual  of  all  enemjies,  and 
but  one  time  of  effecting  it  taught  in  the  text  3  fo  with  this  fub- 
dual then  effecled,  v/hen  all  enemies  Iball  be  caft  out  of  hia 
■  ■  ^  kingdom. 


(       241       ) 

kingdom,  is  exprefsly  conneded,  the  delivering  up  the  klrig^ 
dom.  After  which,  there  is  no  pretention  of  fubdual  or  reduc- 
tion of  enemies,  to  be  brought  into  it.  And  (5thly.)  it  is  fur- 
ther certain,  from  the  repeated  declarations  of  Chrift  himfelf^ 
that  he  will  reigrt  over  them  no  longer,  for  their  fubduat  by- 
grace.  Forj  he  hath  repeatedly  afuircd  us,  the  workers  of  ini- 
quity iliall  then  be  caft  out  of  his  kingdom,  from  the  means, 
grace  and  blelTmgs  of  it,  and  accurfed,  devoted  to  utter  ruin. 
Now  to  fuppofe  his  reign  over  them  any  longer,  is  as  abfurd  as 
to  fuppofe  the  continued  reign  of  the  governments  of  this  world, 
over  thofe  fubjefts  who  have  been  cut  off  from  them  by  capital 
execution  :  the  fuppofitionj  is  a  palpable  contradidlion.  It  is 
to  fuppofe^  the  fame  fubjeds  are  both  in  and  out  of  the  fame 
kingdom,  at  the  fame  time  :  which  is  as  flaring  a  contradidion 
as  can  be  named*  Once  more^  {6thly.)  we  have  proved,  the 
lafl  judgment  will  be  final,  to  all  men,  both  good  and  bad. 
It  is  grolsly  abfurd,  to  fuppofe,  the  infinitely  v/ife  Governour 
and  Judge  of  the  world^^llibuld  mdkc  fuch  an  imperfedl  fettle- 
ment  of  his  kingdom  in  that  day,  in  the  viev/  of  the  whole 
moral  creation  -,  as  to  need  another,  as  much  as  ever-— it  is,  if 
polTible,  more  abfurd  to  fuppofe,  he  will  execute  the  ofBce  of 
Judge,  before  he  hath  finifhed  his  work  as  a  Saviour-— and  full 
as  abfurd  to  fuppofe,  after  he  hath  compleated  his  v/hole  great 
work  as  a  Judge,  he  Ihould  go  on  to  reign  as  a  Saviour,  over 
fubjeds  caft  out,  and  rem.aining  caft  out  of  his  kingdom  ;  with 
a  view  to  reduce  and  fave  them  in  fome  blindj  hidden  way,  na 
body  knows  where,  when  or  how,  and  finally  admit  them  into 
the  kingdom  v/ithout  public  judgment  :  and  that  this  blind 
d66lrine  (hould  be  an  article  of  the  chriftian  faith. — And  no 
abfardity  can  exceed  the  fuppofition,  that  for  the  fake  of 
ftubborn,  cbftinate  enemies,  the  Lord  of  glory  ihould  be 
prevented  the  final  (ettlement  of  his  kingdom,  and  faints  be 
kept  out  of  the  heavenly  inheritance  :  and  that  all  the  hopes 
of  the  pofTefTion  of  this  inheritance,  to  all  the  innumera- 
ble miriadsof  the  redeemed  and  faved,  fhould  in  faft  be  fufpen-^ 
ded  upon  the  vertuc  of  the  moft  abandoned,  mercilefs  and  in- 
veterate of  enemies*  Agalnft  all  thefe  impious,  horrible  ab^ 
furdities,  we  have  proved,  the  future  judgment  is  exhibited  as 
decifive,  perfed  and  final  in  all  the  particular  defcriptions  of  i€' 

I  i  throughout 


(       242       ) 

throughout  revelation  : — that  all  the  hopes  and  fears  of  good 
and  bad  men  in  fcripture  are  abiblutely  concentered,  in  the  de- 
cifions  of  that  day,  as  final : — that  it  has  been  the  faith  of  good 
rrien  in  all  ages— and  the  general  fear  and  dread  of  the  wicked 
through  the  earth-— to  all  which,  may  be  added  ;  it  is  knov/n 
to  be  final  by  the  devih  :  they  believe  and  tremble  in  the  ap- 
prehenfion  of  it,  as  fuch ;  as  feems  evident  from  their  addrefs  to 
oui  Saviour,  '^  Art  thou  come  to  torment  us,  to  deflroy  us  be- 
fore the  time  ?"  It  would  be  fad  indeed,  if  the  faith  of  chrifii- 
ans,  fhouid  fall  fliort  of  that  of  devils,  in  an  article  of  fuch  vafl 
importance  :  which  may  well  fliame  this  iPioil  abfurd  and  per- 
nicious notion,  out  of  the  chriilian  world.  Now,  if  the  future 
judgm^ent  be  final,  as  hath  been  proved,  and  I  truft.  before  v;e 
quit  the  fubje>cl  will  be  put  out  of  all  doubt^  the  fubduing  all 
enemies  can  admit  no  othercon{lru6lion  but  that  we  have  given, 
afubdual  by  grace  is  abfolutely  excluded,  as  being  an  impofTi- 
bility,  againfb  the'  force  of  a  final  fentence.  It  is  now  fubmit- 
ted  to  the  reader,  whether  the  conilruftion  v/e  have  given  be 
not  rational,  confiftent  v/ith  itfelf,  with  the  context,  and  with 
the  current  doftrine  of  fcripture.  If  fo,  whether  this  author's 
refledlion  be  iuf:,  p.  226.  "  No  wonder  this  has  been  reckoned 
among  the  dark  and  difFiCult  texts  in  the  apodle  Paul's  writings, 
while  men  have  endeavoi-^red  to  faften  a  fenfe  upon  it,  that 
really  fets  it  at  variance  with  itfelf,  beyond  the  pofTibility  of  a 
reconciliation  by  any  human  fl^ill  :  whereas,  according  to  the 
fenfe  he  hath  given,  the  meaning  is  quite  eafy,  and  yet  confifl- 
ent.*'  That  it  has  been  reckoned  a  dark  and  difficult  text,  is 
very  true,  but  that  it  is  "  beyond  human  flcill  to  give  it  a  con- 
fident conitruiSlion  "  upon  the  common  faith  of  the  chriftian 
world,  is  by  no  means  true.  The  contrary,  I  truft,  is  already 
clear,  and  will  foon  be  more  evident.  Whereas  his  conftruftion 
is  already  confuted  and  will  be  repeatedly  fo,  in  the  farther  dif- 

cu.dion  of  his  fcheme. -Upon  this  text,  he  opens  his  general 

fcheme  -y  and  taken  in  connexion  with  the  millenium  defcribed 
2.0th  Rev.  and  the  new  heavens  and  earth  defcribed  Rev.  21. 
and  22d  chapters  :  he  gives  us  his  whole  plan,  of  the  fubdual  of 
all  enemies,  and  of  Chnft's  continuing  to  reign  for  the  accom- 
plifhment  of  it,  and  then  giving  up  the  kingdom,  as  he  fuppofes 
is  intended  in  this  paragraph^.     I  would  therefore,  give  an  ex- 

^'  hibit 


hibit  of  his  general  fcheme,  in  the  collefted  parts  oi  it,  in  one 
conneded  view  -,  make.nny  remarks,  and  come  to  a  general 
fettlement  upon  it,  in  this  place.  To  introduce  it,  he  fays, 
"  it  is  eafy  to  diftinguiili  between  thefe  two  "  periods,''  that 
wherein  the  mediatory  kingdom  is  in  the  hands  of  JefusChrift; 
and  that  when  God  as  king,  will  be  all  in  all,"  p.  217,218. 
we  fay,  it  is  eafy  to  diflinguifh  thefe  two  manners  of  adminifl- 
ration  of  the  fame  kingdom  ;  and  that  the  one  ends  and  the 
other  commences,  at  one  and  the  fame  period,  oi  the  laft  judg- 
ment :  and  then  his  word  'period'  will  neither  m.ake  him  mift- 
ake,  nor  miflead  us.  He  next  fays,  "  the  reign  of  Chrift  takes 
in  the  whole  fpace  from  his  exaltation,  till  all  enemies,  all  hu- 
man kind  are  reduced  under  due  fubje61:ion  to  God."  But  he 
•  hath  not  proved  it ;  and  we  have  proved  the  contrary.  He 
repeats  it  again,  this  will  prepare  the  way  for  the  other  grand 
period,  &c.  All  without  proof,  All  this  taken  for  granted, 
he  next  divides  the  reign  of  Chrift  into  two  periods  :  the  firft 
takes  in  t;he  prefent  flate  of  exiflence  to  the  end  of  this  world  : 
the  other,  he  fays,  takes  in  that  which  intervenes  between  the 
general  refurredion  and  laft  judgm^ent ;  and  to  the  time,  when 
"  God  ihall  be  all  in  all;"  He  imagines  there  is  a  juft  founda- 
tion to  fpeak  of  fuch  a  period  :  we  have  proved  there  is  no 
foundation  for  it,  and  doubt  not  to  do  it  to  full  fatisfadion  ; 
on  which  his  fcheme  muft  be  up,  for  ever.  "His  fcheme  of  the 
reign  of  Chrift,  in  this  fecond  period  in  the  refurredion  world, 
as  colle6ted  from  feveral  parts  of  his  book,'is  this,  vrz.  "  The 
fentence  in  the  laft  judgment  will  confign  the  righteous  to  an 
age  of  happinefs,  and  the  wicked  to  an  age  of  puniilinient,  in 
the  new  earth  :  for  the  word  eternal,  he  fays,  fignifies  a  cer- 
tain period,  age,  or  difpenfation,"  p.  224.  and  tells  us,  the 
new  earth  will  be  "one  part  a  hell  for  the  wicked,"  and  the 
other  "heaven  for  the  righteous,"  p.  394.  and  tells  us,  the  pro- 
mifes  of  the  gofpel,  refpedt  this  refurrection  ftate  and  world; 
and  are  not  promifes  of  the  eternal  life  and  inheritance,  wlilch 
they  fhall  enjoy,  when  the  kingdom  is  given  up,  and  "  God  is 
all  in  all."  And  "  the  threatnings  to  the  wicked  all  refpecSt 
this  ftate  and  period  likewife,  p.  222,223.  alfo,  thatChrift  will 
reign  in  this  refurredion  v/orld,  over  the  righteous,  difpenfing 
a*  glorious  reward  and  happinefs  to  them  3  and  over  the  wicked 

in 


(      244     ) 

in  way  of  punifhment  and  grace,  v/ith  fukable  nneans  to  make 
tliem  a  willing  people.  And  in  this  period  and  ^'  next  ftate  in 
hell"  all  the  wicked  fhall  literally  and  univerfally,  die  the  fe- 
cond  death,  p.  312,313.  "  upon  which  diflblution  of  foul  and 
body,  they  will  have  no  more  concern  with  that  world,  than 
they  have  with  this,  upon  the  coming  on  of  the  firft  death," 
p.  281.  that  for  athoufand  years,  the  faints  fhall  reign,  ''un- 
moleiled  :"  but  at  the  end  of  it,  thofe  wicked  dead  ones,  fhaU 
be  quickened  and  live  again,  For  die  they  muil  in  that  ^'next 
ftate"  before  they  go  out  of  it,  as  hath  been  faid,  to  fupport  hh 
cxpofition  of  Mark  9th.  and  live  again  they  muft,  for  the  v/ork 
he  afTigns  to  them,  viz.  "  being  found  on  earth,  to  go  forth, 
to  the  four  corners  of  it,  and  **' overfpread  the  furface  of  it,'* 
*'  headed  by  the  devil,  with  tempers  herce  and  cruel  exa6lly 
fitted"  for  their  predatory  expedition  of  making  one  grand  af- 
fault,  upon  the  camp  of  God  ;  to  anfv^'-er  the  defcription  and  do 
the  v/ork  ailigned  to  Gog  and  Magog,  Rev.  20.  8,9,  p.  394. 
and  fuch  fhall  be  the  fears  and  dangers  of  the  whole  camp  of 
God,  from  their  "  formidable  appearance"  as  to  be  faved  rrom 
deftrudlion,  only  by  the  extraordinary  interpofition  of  God, 
confuming  '^  this  rabble  rout  of  adyerfaries,"  by  fire  from  hea- 
ven, ibid,  and  p.  38  2,  with  the  text-  Here  we  find  them,  die 
the  fecond  deadi,  live  again  and  dead  again  the  third  deaths, 
and  yet  not  faved.  Kow  doth  this  comport  with  ^'^  their  being 
tormented  day  and  night  forever  and  ever  ?  Rev.  20.  lOo 
we  are  told  this  means  *^ages,'  ^ftates'  and  ^difpenfations,*  (p. 
309)  into  which  they  fhall  be  "tranfmxUted,"  into  one,  and  if 
llubborn  and  unfubdued  in  the  firfl:  tranfmutation,  they  m:uft 
die  again,  be  quickened  and  tranfmuted  into  another,  no  body 
knows  to  what  number  :  for  it  is  faid,  "  wicked  miCn  may  not 
be  fubdued,  till  they  have  again  and  again,  in  this  and  the  other 
form  of  exifcence,  fufiered  torment,  that  fhall  end  in  death  :" 
the  refult  of  which  fhall  finally  be,  their  refurredtion  to  reign  in 
life  forever,"  p.  404.  In  the  miean  time,  while  the  wicked  are 
under  this  difcipline,  v/e  are  toici  the  faints  (after  that  affault) 
fhall  go  on  to  reign  unmolefted,  for  ages  of  ages,  cotemporary, 
v/ith  thofe  of  the  wicked,  vv''hich  is  faid  to  be  the  meaning  of 
their  "reigning  forever  and  ever,"  Rev.  22.  5.  and  v/hen  this 
lail  refurredtion  of  the  wicked  is  compleated,  at  the  end  of  *^  for- 
ever 


(     245      ) 

ever  and  ever,"  then  the  laft  period  ihall  commence  :  "  when 
fin,  fatan,  death,  tlie  fecond  as  well  as  the  firfl  death  Ihall  be 
totally  and  abfolutely  deftroyed,  and  the  whole  human  race  be 
reduced  under  a  free  and  full  fubjedtion  to  the  government  of 
God,"-  '^  the  kingdom  be  given  up/'  and  "  God  be  all  in  all." 

This  I  take  to  be  the  fcheme  juilly  delineated  :  upon  whlcl^ 
I  v/ould  make  two  or  three  general  remarks,  and  then  give  a 
more  particular  attention  to  the  feveral  parts  of  it. 

At  firil  view,  that  heaven,  earth  and  hell  fhould  all  be  found, 
and  be  comprifed  in  <^  one  earth,"  feems  as  romantick  as  Dr, 
3urr.ett's  gog  and  magog  made  out  of  the  (lime  of  the  earth  ; 
which  he  lays,  *^  needs  no  ferious  refutation,"  I  would  next 
remark,  that  his  new  earth  doth  not  well  agree  with  St.  John's 
in  the  2ifl  and  22d  chapters  of  the  revelations,  which  he  fup- 
pofes  to  be  the  fame.  In  St.  John's  "  there  is  no  fea"  of  tur- 
bulent fpirits ;  in  his,  there  are  gog  and  magog,  the  moil  furious 
of  all  turbulents.  In  St.  John's,  ^'  there  are  no  more  cries  and 
tears  2"  in  his,  millions  are  configned  **  to  weeping,  wailing 
and  gnafhing  of  teath."  Again,  in  St.  John's  "  there  is  no 
more  curfe,"  **  no  more  death  j"  in  his,  thefe  miultitudes  of 
miferables,  endure  all  the  curfes  of  the  book  of  God,  and  die 
the  moll  tremendous  of  all  deaths,  the  fecond  death.  Upon 
which  dilTolution,  they  have  no  mere  concern  with  that  world 
than  the  dead  have  with  this.  Which  leads  to  a  third  remark, 
it  is  impoflible  upon  his  own  fcheme,  that  his  gog  and  magog 
fhould  be  the  fame,  as  is  intended  in  the  prophecy  :  for,  his 
fchem^e  fays,  they  v/ere  configned  to  an  age  of  torment  in  hell ; 
and  could  not  come  out  of  that  flate  till  they  died  there  ;  and 
that  then  they  had  no  more  concern  v/ith  it,  than  the  dead  have 
with  this.  Confequently,  they  muil  have  died  there  before  they 
could  come  out :  and  v;hen  quicken'd,  muil  be  tranfmuted  to 
fome  other  llate^  where  ihey  would  have  no  more  concern  with 
that  new  earth  w^orld,  than  the  dead  have  with  this.  For  cer- 
tain, when  quickened  from  the  fecond  death,  they  cannot  be 
found  there,  roving  over  the  four  quarters  of  that  earth,  medi- 
tating and  attempting  an  alTault  upon  the  camp  of  God  :  be- 
caufe,  before  they  died,  they  belonged  to  that  new  earth,  refur- 
redlion  world  ;  they  lived  in  it,  were  tormented  and  died  in  it, 
and  can  no  moi:e  belong  to  it,  after  death,  His  \Yrong  notion 
"  '  (?f 


(     246     ) 

of  this  death,  and  of  ages  in  the  future  ftate  (which  will  be 
refuted  hereafter)  forces  him  upon  the  abfurddo6lrine  of  tranf- 
mutation  into  different  flates  and  worlds.  Let  it  be  noted, 
once  for  all,  the  fcripture  knows  and  teaches  but  two  flates  and 
worlds  for  mankind  ;  the  one  vifiblc,  the  other  invifible ;  the  • 
one  temporary,  the  other  eternal.  Now,  his  gog  and  magog 
were  in  the  invifible,  new  earth,  refurredlion  world  :  that  world 
where  he  fays  heaven,  earth  and  hell  are  :  there  they  lived  and 
died,  and  have  no  more  concerns  with  it.  Certainly  then,  they 
cannot  infeft  the  camp  of  God  there,  where  they  have  no  con- 
cern, no  more  than  the  dead  can  infeit  us,  who  are  living. 
Befides,  on  his  general  plan,  when  quickened,  they  are  tranf- 
muted  to  another  ilate  and  world,  dian  that  to  which  they  be- 
fore belonged ;  with  which,  after  death,  they  have  no  more 
concern.  I  afk,  what  world  is  it  ?  it  cannot  be  the  refurredlion 
world,  or  that  world  v/here  heaven,  earth  and  hell  are  -,  for  this 
they  belonged  to  before.  It  muft  it  feems  be  then,  an  anoni- 
mal,  new-created  world  :  and  as  often  as  they  die  and  are 
quickened  again,  new  worlds  and  fhates  mufl  be  created,  to 
accommodate  their  tranfmutation.  Can  any  thing  be  more 
irrational,  romantick  and  incredible  ? 

To  introduce  the  more  particular  remarks  which  follow,  I 
would  obferve,  the  apoftle  inferts  the  nrft  refur-reclion,  and  the 
reign  of  Chriila  thoufand  years  ;  with  the  fubfequent  attempt 
of  gog  and  magog,  before  the  general  refurredlion  and  laft 
judgment.  This  author  tranfpofes  the  whole  after  the  judg- 
ment, into  the  new  earth,  as  hath  been  noted.  Why  this  arbi- 
trary tranfpofition,  without  neceility  ?  Why  is  not  the  com- 
monly received  opinion,  the  truth  ?  viz.  that  this  firfl  is  a  fpi- 
ritual  refurre6tion  of  the  church  of  God,  to  reign  in  eminence 
and  glory  in  the  fpirit,  purity  and  pra6tice  of  genuine  chrhliani- 
ty,  for  a  long  period,  termed  a  thoufand  years,  in  this  world, 
before  the  laft  judgment.  He  fays  no,  it  means  the  tirfl  rcfur- 
reftion  in  kind,  to  reign  in  eternal  life.  It  implies  a  fecond,  in 
which  the  wicked  when  fitted  for  it,  will  be  raifed  in  companies 
in  the  fame  kindof  refurredtion  :  and  fays,  the  true  feries  of 
events  is  this  :  that  after  the  deftrudbion  of  antichrift,  fatan  will 
be  bound  in  the  bottomlefs  pit,  as  Rev.  20th.  1,2,3  verfes  : 
that  the  next  event  wilV  be  the  general  refurredlion  &  laft  judg- 
ment. 


(  247  ) 
ment,  as  fet  forth  from  v.  1 1  th,  to  the  end  of  the  chapter  : 
and  that  the  whole  account  from  the  3d  to  the  i  ith  v.  belongs 
to  his  refurredion  world,  p.  370,1,2.  If  the  reader  would  fee 
the  comnaon  conflrudtion  vindicated,  and  a  literal  refurreclion 
as  here  contended  for,  folidly  confuted,  he  may  confult  Dr, 
Whitby^s  feled  treatife  on  the  fubject,  and  Mr.  Lowman  on 
this  pafTage.  But  without  regard  to  what  they  have  faid,  I 
mufl  follow  this  author  in  his  peculiar  notion.  He  afllgns  three 
reafons,  as  infuperable  difficulties,  againll  the  received  con- 
ftrudion.  ( i .)  "  The  firft  refurre^lion  implies  a  fecond,  but  a 
fecond  in  kind  there  cannot  be,  for  this  will  be  the  lafl,  and  the 
judgment  inilantly  fucceed,"  p.  382.  (2.)  That  inftantly, 
after  a  thoufand  years  reign  of  genuine  chrifliianity,  there  Ihould 
be  found  fuch  fwarms  of  abandoned  wicked  men  ^^  as  to  com- 
pofe  gog  and  magog,  here  defcribed  as  the  fands  of  the  fea, 
"  it  is  faid  exceeds  all  belief.'*  A  (3d)  is,  that  the  coming  of 
our  Saviour,  is  compared  to  the  coming  on  of  the  flood  in  the 
days  of  Noah,  for  the  univerfally  prevalent  wickednefs  of  the 
earth.  Mat.  24.  37,38,39  :  and  when  he  comes,  it  is  faid  ihall 
he  find  faith  in  the  earth,  Luke  i  § .  8 .  The  coming  of  our 
Saviour  in  thefe  texts,  I  take  to  be  his  coming  to  the  deilruclion 
of  Jerufalem,  and  not  to  final  judgment  :  and  the  difobedient 
to  be  punifhed  at  his  fecond  coming,  as  defcribed  2  Thef.  i . 
7,8,9,  are  the  finally  difobedient  of  all  ages  and  generations, 
and  not  of  that  generation  only,  which  preceeds  the  judgment, 
Thefe  texts  therefore,  to  me  appear  befide  the  purpofe.  The 
other  objedlions  deferve  attention.  As  to  the  firft  objedlion  : 
This  glorions  ftate  of  the  church  may  be  termed  the  firft  refur- 
redlion  of  it,  not  in  kind,  (it  is  conceeded  to  be  the  laft  of  that 
fort)  but  in  reference  to  the  general  refurredion  of  the  juft  j 
when  all  the  fons  of  God  will  be  manifefted,  in  all  their  glory. 
It  will  certainly  bear,  by  far,  the  moft  clear  and  lively  refemb- 
lance  of  the  glory  and  happinefs  of  the  church  in  that  day,  of 
any  ftate  of  it,  ever  feen  in  this  world  :  and  on  the  ground  of 
this  refemblance,  may  with  great  propriety  be  termed,  a  firft 
rcfurreftion.  I  fee  no  difficulty  in  it,  for  the  apoftle  doth  not 
limit  it  to  the  fame  kind  of  refurre6lion,  nor  hath  any  one  au- 
thority to  do  it.  This  conftru6tion  heightens  and  aggrandizes 
our  views  of  the  eminence,  glory  and  importance  of  this  ftate 

of 


(     ^48     ) 

of  the  church  in  this  world,  aad  of  that  moft  interefting  penod 
to  mankind  -,  which  fecms  the  dired  intention  of  the  apofcle. 
What  can  aggrandize  our  conceptions  of  it  nriore,  than  to  be 
taught,  that  under  this  long,  glorious  reign  of  Chrift,fuch  will 
be  his  fubjefts  for  mu]  dtude,  moral  excellency  and  happincfs,  as 
to  exhibit  a  very  lively  refemblance  of  the  general,  glorious 
refurredion  of  the  juft  ?  As  to  his  fecond  objedion  :  "  That 
inflantiy  after  fuch  a  long  and  happy  reign  of  pure  religion,  and 
immediately  preceeding  the  judgment,'*  as  he  reprefcnts  it,  p* 
3^3  j4>  ^^fuch  fwarms  of  v/icked  men  Hiould  be  found  on  earth," 
would  upon  this  Hating,  I  confefs,  be  incredible  ;  but  when  the 
miftating  of  the  fid  is  correfted,  and  the  text  itfeif  is  confulted^ 
the  fcripture  account  is  perfedlly  credible.  It  {lands  thus,  Rev„ 
10,  1,2,3,7,8,9.  "  And  I  law  an  angel  come  down  from,  hea- 
ven, having  the  key  of  the  bottomlefs  pit>  and  a  great  chain  in 
his  hand :  and  he  laid  hold  on  the  dragon  that  old  ferpent, 
which  is  the  devil  and  fatan,  and  bound  him  a  thoufand 
fears,  and  Gail:  him.  into  the  bottomlefs  pit,  and  iliut  him* 
up,  and  (cl  a  feal  upon  him,  that  he  fliould  deceive  the  nati- 
ons no  more,  till  rlie  thoufand  years  fhould  be  fulfilled :  and 
after  that,  he  m.ufl:  be  loofed  a  little  fcafon."  "  And  when  the 
thoufand  years  are  expired,  fatan  fliall  be  loofed  out  of  his  pri- 
fon,  and  fhall  go  out  to  deceive  the  nations,  which  are  in  the 
four  quarters  of  the  earth,  gog  and  magog,  to  gather  them  to- 
gather  to  battle,  the  numiberof  whom  is  as  the  land  of  the  fea. 
And  they  went  out  on  the  breadth  of  the  earth,  and  compaiTed 
the  camp  of  the  faints  about,  and  the  beloved  city  :  and  fire 
came  down  from  God  out  of  heaven,  and  devoured  them.'* — 
Upon  which  I  obferve  (i.)  'tis  certain,  v/hen  fatan  is  bound, 
mankind  are  living  as  nations  in  this  world,  according  to  the 
common  couife  of  it.  This  is  allowed.  And  it  is  faid  his  con-- 
finem.ent  is  before  the  judgm.ent.  (sdly)  Itis  fully  and llrongly 
implied,  that  they  would  continue  to  uveas  nations  in  fuccefllvc 
generations,  on  this  famiC  earth,  during  the  whole  thoufand 
years  in  a  Hate  liable  to  be  deceived.  To  prevent  which  is  the 
afflgned  reafon  in  the  text,  wherefore  fatan  is  bound.  It  is 
thence  certain,  the  refjrredlion  and  general  iudgment  cannot 
be  the  next  event,  to  his  being  bound  „  For  if  the  nations  were 
to  be  im.mediately  fummoned -to  judgement  and  configned  to 

their 


(     -49     ) .  .  . 

their  future  ftate,  the  very  caufe  of  his  reftraint  would  be  of 
eoarfe  fuperfeded  and  made  void  :  there  would  be  no  nations 
for  him  to  deceive,  nor  any  reafon  v/hy  he  fhould  be  bound  to 
prevent  it;  The  fuppofuion  of  this  next  event,  is  a  manifefb^ 
abfurd  inconfiftency;  And  (jdiy.)  it  is  as  fully  and  ftrongly  im- 
plied, as  well  can  be,  that  mankind  fhould  continue  as  nations 
upon  this  fame  earthy  during  this  v/hole  period  ;  and  under  this 
circumftance  of  diftinguiUled  happinefs^  above  all  other  periods 
of  time,  ''that  they  fhould  be  exempt  fromhisdeceptivev/iles.'' 
It  is  exprefsly  afferted  that  *'  the  feal  is  upon  him,"  and  that  he 
jfhould  deceive  the  nations  no  more,  till  the  thoufand  years  be 
fulfilled,"  This  cannot  be  after  the  judgment  i  for  there  will 
be  no  nations  on  earth  to  be  exempt  from  his  wiles.  It  cannot 
be  applied  to  thofe  in  hell,  for  they  are  deceived  and  undone 
by  his  delufionsi  It  is  every  way  clear  from  the  text  itfclf,  that 
this  happy  millennium  flate  will  be  in  this  world,  before  the 
general  judgmento  It  feems^  it  will  not  admit  of  any  other 
confiftent  conftruclioni  (4thly.)  This  reftraint  is  limited  and 
temporary  ;  the  term  is  fixed,  and  when  it  is  expired,  it  is 
exprefsly  faid  ''  he  muft  be  loofed  a  little  feafon."  Certainly, 
this  "  little  time"  is  long  enough  for  him  to  do  his  horrid  Work 
of  deceiving  the  nations  again  ;  and  of  courfe  it  is  long  enough 
for  us  to  account  for  it  :  for  infpiration  doth  not  give  us  ari 
account  that  is  incredible..  This  corrects  the  miftating  of  the 
fact  :  "  that  the  millennium  immediately  preceeds  the  judg- 
ment ;  and  that  inflantly  fuch  fwarms  of  wicked  men  appear  on 
earthi"  For  this  "little  time"  intervenes  between  the  two  e- 
vents  :  and  necefTity  obligeth  us  to  conclude  it  long  enough, 
for  the  whole  work  narrated,  to  be  efFe6ted  in  it^  It  is  inferted 
for  this  very  purpofe^  This  alone  is  fufiicient  w  filence  and 
rem.ove  the  objedtion;  (SthlyO  The  continued  account,  7,8 
verfeSi  teaches  ''fatan  is  loofed  and  comes  out  of  his  prifon'* 
alone,  and  not  bringing  gog  and  magog  with  him.-  They  were 
not  caft  in  with  him,  they  do  not  come  out  with  him,  they 
never  were  there  3  for  the  text  fpeaks  of  them  as  living  among 
the  nations  of  the  earth,  who  are  reprefented  as  dv/eliing  in  the 
four  quarters  of  the  earth  in  the  fame  manner,  after,  as  before 
his  reftraint,  and  as  they  had  been  all  along,  during  the  time 
of  it.    They  could  hq;  be  thofe^  before  deceived  by  him,  tor- 

.    Kk  ir^ented 


fnented  v/nh  fum,  and  who  had  died  a  fecond  death  in  hell  ; 
for  he  goes  forth  to  deceive  them,  whom  he  had  been  hitherto 
reflrained  from  deceiving  ;  and  not  any  who  were  undone  by 
his  delulions*     The  whole  of  this  plain  account  is  all  in  favour 
of  the  common  conflruftion,  that  the  millennium  is  before  the 
refurredion  and  judgment,  and  is  a  fulljufiincation  of  it  :  and 
is  irreconcilable  with  his,  which  places  it  after  the  judgment. 
The  adivity  of  fatan  v/hen  loofed  is  great,  extended  over  the 
four  quarters  of  the  earth  5  his  arts  doubtlefs  em;ployed  upon 
the  lefs  enlightened  and  m.oft  likely  to  be  deceived  of  the  nati- 
ons of  the  earth  :  and  his  fuccefs  is  great,,  the  deceived  ^^  are  as 
the  fand  of  the  fea."     But  v/hat  is  there  at  iirft  fight,  incredi- 
ble in  all  this  ?  This  '^'little  time"  as  hath  been  noted^  mufl  of 
neceffity  be  fuppofed  fufiicient.     If  any  one  finds  himfelf  diffi- 
culted,  let  him  fuppofe  this  little  time,  but  a  twei^.tieth  part  of 
the  thou  fand  years^  to  which,  it  leem.s  compared  ;  fifty  years  -, 
or,  a  fortieth  part,  which  gives  twenty-five  years  :  if  he  confult 
human  nature,  fa6ts,  and  the  natural  circumstances  of  this  cafe, 
he  will  find  tim.e  fully  fufncient,  to  account  for  it*     We  know 
how  a  commion  caule  of  vertue,  v/ill  infpirit  m.en  :  how  foon 
did  the  h:>int  of  it  pervade,  and  combine  millions  upon  this 
continent  ?  what  great  things  were  atchieved,  againft  the  greats 
efl  oppofition,  in  a  little  tim.e.  eight  years  ?  and  thepafllons  of 
evil  men  are  ullially  m.ore  violent,  and  their  activity  greater  in 
purfuing  their  enterprlzes,   than  the  vertuous.     How  eafily 
unprincipled  men  are  deceived,  and  hov/  impetuous  their  palTi- 
ons,  when  fpoil  in  abundance  is  their  object,  is  Vv^eil  known,   as 
was  with  gog  and  magog  in  Ezekiel,  v/hofe  fpirit  is  here  de- 
fcribed*    And  when  evil  and  m.ifchievous  men  break  loofefrom 
reilraints^  tliey  are  very  apt  to  precipitate  into  great  excefs  and 
violence.    And  it  is  v^ell  known  that  very  great  things  have  in 
fa6t  been  done  in  a  little  time,  by  the  united  arts  of  intrigue, 
deception  and  violence,  as  in  the  fudden  rife,  and  extenfive 
fpread  of  the  mahomiCtan  empire,  and  other  inflances.     And 
natural  circumfiances  iliew  how  tem.pting  the  cbje6t  and  enter- 
prize,  in  this  cafe.     From  the  Hov/ing  abundance  of  hundreds 
of  years  of  peace  and  plenty,  and  when  under  an  extraordinary 
blefling,  from  God  :  as  alfo  from  the  flattering  profpedl  of  fuc- 
cefs, in  going  againfl  a  people  unufed  to  arms,  having  for  fome 

hundreds 


hundreds  of  years  beat  their  fwords  into  ploTvfhears,  and  livJed 
in  the  fweetcft  harmony  and  peace,  under  the  iniiuence  of  that 
charity,  v/hich  thinketh  no  evil  ;  and  therefore  might  readily 
be  thought  to  be  eauiy  furprized,  plundered  and  taken.  And 
when  in  addition  to  all  this,  is  confidered  the  extraordinary 
pains  to  deceive,  unite  and  cement  all  the  v/icked  in  the  four 
quarters  of  the  earth,  in  this  grand  enterprize  ;  it  feems  very 
eafy  to  conceive,  in  lefs  than  t v/enty  years,  a  number  from  the 
feveral  nations,  might  be  inliegued  and  combined  in  it,  as^ 
large  as  that  of  Judah  and  Ifrael  in  the  days  of  Solomon,  v/ho 
are  faid  to  be  *^  as  the  fand  by  the  fea,"  i  Kings  4.  20,  Nothing 
is  here  taken  for  granted,  but  what  is  natural  and  fuppofable, 
and  the  conclufion  deduced  is  altogether  credible.  In  a  v/ord,. 
every  part  &  circumftance  in  the  whole  account  pleads  ftrongly 
for  it  to  {land  in  the  connexion,  where  infpirarion  hath  placed 
it ;  before  the  laft  judgment :  and  as  (Irongly,  againil  the  tranf- 
poficion  of  it,  to  his  refurredtion  world.  The  objedlions  be-- 
ing  removed,  and  the  common  faith  of  chriiblans  fufficienriy 
confirmed  ^  I  proceed  to  fuggeii  fome  greater  difficulties  a- 
gainft  his  tranfpofition,  and  other  parts  of  his  fcheme.  His 
notion  of  this  binding  of  fatan  in  the  bottornlefs  pit,  as  the  next 
event  immediately  preceeding  the  judgment,  and  to  continue 
a  thoufand  years,  is  diredily  oppcfed  to  plain  fcripture  :  for  the 
devil  and  his  angels,  are  refervcd  in  cveriaiting  chains  of  dark- 
nefs  to  the  judgment  of  the  great  day,  Jude  6.  and  as  fure  to  be 
brought  into  judgment  in  that  day,  as  the  unjufi  mtn,  who  are 
referved  to  it.  If  the  devil  here  be  a  coliedlive  noun;,  as  he  fays 
maybe,  v.  loth,  p.  294,  including  the  devil  and  his  angels,  they 
are  all  chained  andfealed  in  the  bottomlefs  pit,  before  the  judg- 
ment, and  to  continue  fofor  a  thoufand  years  :  and  their  appear- 
ance in  the  general  judgment, is  an  abfolute  imipolTibility.  And 
how  (hall  the  fainrs  be  affeiTors  with  Chriil,  to  judge  the  angels 
as  he  reprefents  ?  p.  281,  As  certain  therefore,  as  thefe  fatlea 
angels  ihall  appear  in  the  judgment  of  the  greatday,fo  certainly 
falfe,  it  feems,  muil  his  conilrudion  of  this  paflage  be.  A  plan 
to  fave  all  men,  and  to  fave  the  devil  and  his  angels  from  the 
future  judgment  alfo,  mufl  be  very  extraordinary.  Flad  the 
writer  perceived  this  confequence,  we  truft  he  would  not  have 
adopted  his  conftrudion,     Again^  his  notion  of  the  wicke^'^ 

difturbing 


(     ^5^^     ) 
difturbing  and  terrifying  the  faints  ot  God  in  the  future  world, 

is  dire6tiy  oppofed  to,  and  confuted  by  many  fcriptures.  It  is 
confuted  by  the  fcripturedodurine  of  the  future  judgment,  which 
in  all  defcriptions  of  it  exhibits  the  wicked  in  an  utter  incapa- 
city of  difturbing  or  injuring  the  faints  of  God.  After  iudg- 
ment,  the  wicked  are  reprefented,  ^' burnt  up  as  an  oven,'' 
♦•  deftroyed,"  ^'  im.prifoned  in  a  ilate  of  clofe  confinement," 
"^"^  cafe  into  the  lake  of  fire,''  &Co  How  is  it  pofTible,  chaff  and 
tares,  fevered  from  the  wheat  and  burnt  up  with  unquenchable 
fire,  fhould  ever  injure  the  wheat  gathered  into  a  place  of  per- 
fc6l  fafety  P  or,  ^^'  the  wicked  fent  into  everlailing  puniiliment^ 
fhould  m.oleil  the  righteous  ? — it  is  confuted  by  the  conftant 
reprefentarions  of  the  future  fecunty  &  bieiTednefs  of  the  righ- 
teous, It  is  utterly  inconiiftent  with  their  promifed  everlafting 
refi:  :  with  the  fecurity  of  their  treafures  in  heaven,  where  no 
deilroyer  or  dillurber  can  ever  come  :  and  with  their  perpetu- 
ally enjoying  the  prefence  and  beholding  the  face  of  God  and 
the  J_.amb  forever,  And  it  is  confuted  by  the  confoiation  new- 
given  them,  in  this  very  article  :  *'  In  nothing  terrified  by  your 
adverfaries  ;  which  is  to  them  an  evident  token  of  perdition," 
(which  lliaii  devour  the  adverfaries,  Heb.  i  o.  27 .)  **  but  to  you 
of  falvation,  and  that  of  God,"  Phil.  i.  28.  fo  2  Thef.  i.  6,7, 
9  verfes,  *'  Seeing  it  is  a  righteous  thing  with  God,  to  recom- 
penfe  tribulation  to  them  that  trouble  you,"  ^^  and  to  you  v/ho 
are  troubled  reil  with  us."  How  is  it  effecVed  ?  v/e  are  taught 
ver.  Qth,  -•  when  they  fhaJl  be  puniihed  wivh  an  everlafting  de- 
ftrudcion,  from  that  blifsful  vrtitnct  of  the  Lord  ;  which  the 
righteous  fhall  eternally  enjoy."  From  all  which,  it  feerns  very 
evident,  that  the  millennium  in  this  prophec}^,  can  upon  no 
fcherne  be  after  tVLt  general  judgment.  For,  no  fuch  enemies, 
as  gog  and  m.agog,  can  ever  fo  mioleil  and  terrify  the  faints  of 
God,  with  their  "  form.idable  attempts  and  appearance"  after 
that  day.  We  have  already  noticed  the  inconfiftency  of  the 
fcherne  of  thefe -rebels.  When  they  died  in  that  next  ftate.  they 
ought  to  have  quitted  that  workd,  and  to  have  been  tranfmuted 
into  forne  other,  But  there  they  rove,  attempt  mifchief,  and 
are  killed  the  third  time.  Now  fureiy,  they  mufr  be  tranfmuted . 
No,  after  this  defcruction  by  fire,  upon  the  allowed  conflrudtion 
ofverfe  i©th,  p.  294.  they  are  c^it  into  the  lake  of  fire  to  be 

tormented 


(     ^53     ) 
tormented  for  ever  and  ever  :  after  the  third  death,  it  feems,  \ 

they  are  in  the  fame  world  and  place  to  which  they  were  con- 
figned  before  the  fecond  death  -,  upon  which,  they  had  no  more 
concern  with  it  than  the  dead  have  with  this  living  world. — . 
Here  is  contradiction  upon  contradiction,  one  part  of  the  fcheme 
oppofing  and  deilroying  the  other  :  and  this  gog  and  magog 
v^ho  are  brought  up,  as  friends,  to  fupport  the  fcheme,  are  fuch 
outrageous  rebels  againft  its  laws  of  death  and  tranfmutaticn, 
as  in  htt  to  daih  the  whole  into  ruins.  Moreover,  the  fcheme 
is  felf-fub verted  and  deltroyed  another  way.  The  apoflle  has 
fixed  it  as  explicitly  as  pofTibie  ^^  that  death  is  the  laff  enemy 
that  fhall  be  deftroyed. "  This  means,  fays  this  author,  the  fe- 
cond death  :"  and  tells  us,  p.  215,216.  "nov/  the  fecond  death 
can  be  deftroyed  no  way  whatfoever,  but  by  putting  an  end  to 
its  power  over  thofe,  who  are  the  fubje6lsof  it/'  But  upon  this 
fcheme,  this  fecond  death  and  laft  enemy  may  be  deftroyed  and 
reign  no  more  ;  and  yet  fin  not  be  deftroyed,  nor  the  wicked 
ever  have  a  refurre6tion  to  reign  in  life.  For  when  the  ftubborn 
wicked  have  died  the  fecond  death,  and  arc  quickened  and 
tranfmuted  into  the  firfc  of  ages;  the  fecond  hath  fpent  its  whole 
force,  and  is  abfolutely  deftroyed  :  it  can  never  reign  over  them 
again,  any  more  than  the  firft  death  can,  after  the  general  refur- 
reCtion  :  yet,  fin  is  not  deftroyed,  they  are  ftubborn  ftill,  and 
under  the  reign  of  the  third  death,  And  upon  this  plan,  they 
may  be  under  the  fourth,  fifth  and  fiftieth.  Infallably  they  can 
never  be  faved,  becaufe  fin  can  never  be  deftroyed  in  them. 
The  laft  enemy  that  ever  will  be  deftroyed,  he  fays,  is  the  fe- 
cond death  :  this  is  deftroyed  in  the  firft  quickening  and  tranf- 
mutation  ;  yet  they  are  under  the  power  of  fin.  Now  a  mian 
muft  be  loft  in  natural  arithmetick,  to  fay,  the  third,  fourth, 
fifth  or  fiftieth,  is  the  *^fecond.''  Their  v/hole  fcheme  then,  is 
felf-fubverted  and  deftroyed,  and  all  their  hopes  built  upon  it, 
are  buried  in  its  ruins.  Surely,  a  man,  w^ho  will  not  receive 
conviction  and  quit  an  error,  when  m.athematically  demonftra- 
t^^,  fo  that  he  m.uft  give  up  his  natural  arithmetick  and  the  dif- 
tinfbion  of  numbers,  to  retain  it,  is,  irrecoverable  by  argumen-^ 
tation.  This  deftruCtion  of  it,  is  abfolutely  unavoidable  :  for 
this  pleaded  fecond  death,  muft  be  maintained,  to  void  the 
^rgum.ent  from  the  laft  fentence.,  and  confirm,  the  dodrine  of  a 

.next 


next  limited  ftate  ;  to  evade  the  argument  trom  "  the  worm 
that  dieth  not/'&c.  Mark  9.  And  the  quickening  and  refurrec- 
tion  from  it,  muil  be  m.aintained,  to  iupport  the  do6t];ine  of 
tranfmutation,  v/hich  becomes  rreceiTary,  to  avoid  the  argu- 
ment, from  their  being  torm.ented  day  and  night  forever  and 
ever.  Rev.  20.  10.  Now,  it  is  infallible,  ''  that  death  is  the 
laft  enemy  that  fli all  be  deftroyed,"  and  the  fcripture  teaches 
but  two  deaths,  the  firft  and  fecond,  take  which  of  them  they 
will,  (this  author  takes  the  fecond)  the  v/icked,  that  are  not 
recovered  and  faved,  v/hen  that  isdeilroyed  in  their  quickening 
from  it,  can  never  be  fayed  :  for  after  this  lail  enemy  is  deftroy- 
ed,  ail  hopes  of  the  defcru6Lion  of  fm  in  their  fenfe,  and  confe- 
quently  offalvation,  are  plainly,  abfoluteiy  and  finally  excluded 
and  deftroyed.  The  like  embarraffment,  from  fcripture  or 
reafon,  or  both,  attends  ail  other  parts  of  this  fcheme.  The 
do6i:rine  of  difcipiine  applied  to  the  future  ftate,  hath  been  re- 
futed, and  fnewn  to  be  attended  v/ith  fuch  grofs  abfurdities,  as 
can  never  be  admitted.  The  do6t:rine  of  purgatory,  and  of  hell 
as  a  purging  Ere,  to  prepare  the  v/icked  for  the  heavenly  inhe- 
ritance, is  one  of  the  grofieft  corniptions  in  ail  corrupt  religion. 
It  is  to  be  abhorred  and  deteffied  by  all  men,  for  the  "  impiety** 
and  '^  abfurdity**  of  it,  ,  For  the  impiety  of  it  :  for  to  afcribe 
that  moral,  divine  change  that  meetens  men  for  heaven,  to  the 
operations  of  future  torment,  which  every  where  in  fcripture  is 
afcrlbed  to  the  Spirit  of  Grace,  is  grofs  impiety.  It  is  not  pre- 
tended, that  the  Spirit  of  Grace  is  given  to  the  wicked,  there  : 
and  if  it  was,  the  fcripture  confutes  it.  Again,  to  afcribe  fuch 
an  omnipotency  to  this  future  torment,  as  to  divinely  change 
and  fanctify  all  the  wicked,  when  abandoned  as  accurfed,  to 
utter  ruin  ;  is  as  abhorrent  to  our  rational  and  moral  fenfe  and 
feelings,  as  the  do6^:rine  of  tranfubiLantiation  is  to  our  natural 
fenfes  :  and  it  is  alike,  arnonfter  of  abfurdity.  The  fceptical 
doctrine,  of  ^^  wife,  rational,  more  effe(5lual  means  to  be  ufed 
for  their  recovery,"  is  confuted  by  the  gofpel  conftitution— 
by  the  dodrine  of  retribution— -by  the  "parable  of  dives,  and  by 
the  repeated  declarations  of  our  Lord  ^^  that  they  fhall  be  caft 
out  of  his  kingdom,'*  from  the  grace,  privileges  and  means  of 
it.  And  we  have  fnev/n  in  another  place,  that  by  fcripture, 
ail  hopes  are  excluded^  and  every  way  of  efcape  is  barred,  to.. 

thofe 


(    255    •) 

thofe  who  die  in  their  fins.  To  fay  the  door  of  mercy  is  open 
to  thern,  is  to  contradidt  our  Saviour,  who  faith  it  is  Ihut^ 
And  to  fay  they  are  referved  for  the  great  blelLng  of  fife  *'  to 
reign  in  life  for  ever/*  is  in  the  face  of  the  lail  fentence,  which 
dooms  them  as  "accurfed  into  everlafting  fire  and  punilhinent. 
And  to  name  no  more,  to  fay  that  our  Lord  reigns  over  them  in 
a  difpenfation  "  of  darknefsj"  "  outer  darknefs,"  and  "the 
blaclinefs  of  darknefs  forever"  for  the  fame  purpofe  that  he  now 
reigns  in  a  glorious  difpcnfation  of  light  in  this  world,  viz.  "  to 
enlighten,  fandify  and  lave  men ;  is  fuch  a  m.onfter  in  fuppofi- 
tion,  as  one  would  think  no  man  could  admit,  unlefs  his  mind 
was  fo  blinded  in  this  inftance,  as  to  fubdue  his  reafon  and 
mental  feelings,  to  infenfibility. 

What  further  proof  can  be  requifite,  to  demiolifli  this  fcheme 
tJtterly,  to  remove  all  fceptic  doubt,  and  let  thcTe  gentlemen 
down  fatisfied  in  the  common  chriftian  faith  ?  Will  it  be  effec- 
tual to  prove  (i.)  that  gofpel  promifes,  are  promifes  of  the 
heavenly  inheritance,  in  the  kingdom  of  our  heavenly  Father  ? 
(2dly.)  that  thefe  promifes  and  this  inheritance  hath  been  the 
great  obje6l  of  the  faith  and  hope  of  good  men  in  all  ages,  with 
a  hope  v/hich  cannot  difappoint  them  ?  and  (jdly,)  that  in 
the  great  day  of  the  refurredcion  and  lafl:  judgment,  they  will 
in  fa6l  be  put'in  the  polTeffion  of  this  inheritance,  in'  that  glo- 
rious kingdom  P  and  lailly,  that  when  the  righteous  are  tranf- 
iated  out  of  Chrift's  kingdom,  into  the  kingdom  of  their  hea- 
venly Father  (the  kingdom  being  given  up  to  him)  that  then 
the  wicked  jQiall  be  fhut  out  of  this  kingdom  and  have  no  in- 
heritance in  it  ?  All  this  I  iliould  think,  mull  fully  fatisfy  every 
candid,  impartial  m.ind  :  if  we  make  full  proof  of  it,  I  can  fee 
nothing  wanting.  Wherefore  I  would  proceed  to  fhew  (i.) 
gofpel  promifes  are  promifes  of  the  heavenly  inheritance  in  the 
kingdom  of  our  heavenly  father.  Molt  readers  perhaps  may 
judge  this  too  evident  to  need  proof  :  and  truly,  the  fcripture 
fo  abounds  with  thefe  great  and  precious  promifes,  that  I  did 
not  expe6l  thefe  two  firil  propofitions  would  have  been  difpu- 
ted.  But  we  are  told  '^  that  the  reward  promifed  under  the  ad- 
miniftration  of  Chrift's  kingdom  in  this  prefent  ftate,  in  order 
to  perfuade  nien  to  be  his  good  and  faithful  fubjeds,  is  not  the 
final  happiaefs  God  iiitends  to  bellow  upon  them  j  but  the  hcip-. 

pinefs 


pinefs  of  that  ftate  which  intervenes  bet-vveen  the  refiifre^tion 
and  God's  being  all  in  ailj"  p.  2II.  In  like  manner  it  is  faid 
of  gofpel  threatningSi  ^^  that  they  point  out  the  nnifery  of  this 
intermediate  ilatej  and  not  mifery  that  will  hare  no  end,"  p.2230 
To  clear  this  point ;  I  would  note  fome  things  more  generally, 
to  enable  any  attentive  reader  to  recollect  thefe  precious  pro- 
mifes,  in  plenty,  and  then  particularize  fome  inftances  of  proon 
It  may  be  noted,  that  the  great  falvationof  Chrift  in  the  future 
V/oridj  certainly  includes  the  heavenly  inheritance  ;  fo  that  all 
the  promifes  of  this  falvation,  are  promifes  of  this  inheritance,, 
■*'  Chrifl:  is  the  author  of  eternal  falvation,  to  all  that  obey  him :" 
this  falvation  certainly  includes  the  heavenly  inheritance. 
The  gofpel  commifnon  carries  this  glorious  promife  in  the  mce 
of  it.  So  all  the  declarations  of  our  Saviour  and  his  apoftles. 
*^  he  that  believerh  fhall  be  faved/'  fnall  not  perilh,  but  have 
everlafting  life— -^"^  believe  and  thou  Ihalt  be  faved,"  &c,  are 
promifes  of  the  heavenly  inheritance  ;  and  the  contrary  threat-- 
iiings  to  final  unbelievers,  are  threatnings  of  diiherifon  and  ex- 
clulion  from  that  inheritance  :  and  thefe  are  numerous  in  the 
gofpel,  a6ls,  &c.  It  m.ay  alfo  be  noted,  all  the  promifes  of 
*'  heaven"  '*  the  kingdom  of  God,"  '^the  kingdom  of  heaven," 
rmd  **  of  the  father,"  at  and  after  the  future  judgment,  are  pro- 
mifes of  the  heavenly  inheritance.  "  Ye  fliaii  have  treafures  in 
heaven,"  "  great  fliall  be  your  reward  in  heaven,"  '^^  it  is  the 
Father's  good  pleafure  to  give  you  the  kingdom,"  *^  ye  fhall 
ihine  as  the  fun  in  the  kingdom  of  your  Father,"  &c,  are  ail 
prom.ifes  of  that  fort.  The  fame  may  be  noted  of  all  the  pro- 
mifes of  future  bleffednefs  made  to  that  "  faith  whereby  the  juit 
do  live,"  and  "  to  that  repentance  which  is  unto  life,  and  to 
iVi  ration  ;"  they  are  promifes  of  the  heavenly  inheritance,  and 
are  numerous  in  the  o]d  teftament  and  new.  So  are  t\\t  pro^ 
mifes  of  feeing  God- -that  he  v/ill  be  their  God,  and  exceeding 
great  reward— and  that  great  gofpel  promife  *'  he  will  be  their 
God  and  they  fhall  be  his  people,  his  fons  and  daughters."  As 
Paul  teaches  us  to  argue  from  the  grant  of  adoption,  *'  if  chil^ 
dren,  then  heirs,  heirs  of  God,  and  ioint  heirs  with  Chrift," 
Rom.  8.17.  Heirs  of  what  ?  why  of  that  glorious  kingdoir^ 
when  *'  God  is  all  in  all,"  for  Chrift  is  miOre  than  heir,  he  is 
Lord  of  his  own  kingdom.     Thefe  general  references  might  be 

thought 


(  257  ) 
thought  fufficient ;  but  to  put  it  out  of  difpute,  we  will  particu- 
larize further  proof.  We  know  "  that  Chrift  hath  obtained 
eternal  redemption,  and  is  a  mediator  to  this  end,  that  the  called 
"  (according  to  God's  purpofe)  might  receive  the  promife  of 
eternal  inheritance,"  Heb.  9.  1 2, 1 5 .  They  certainly  then,  do 
receive  this  promife.  God  hath  prepared  for  them  a  city  and 
kingdom  in  heaven,  and  "  they  are  now  come  to  Mount  Zion, 
the  city  of  the  living  God,  the  heavenly  (not  earthly)  Jcrufa- 
lem,  and  to  an  innumerable  company  of  angels,  to  the  general 
aflembly  and  church  of  the  firft-born  which  are  written  in  hea- 
ven, (not  in  the  new  earth)  and  to  God  the  judge  of  all,"  &c. 
Heb.  1 2.  22,23.  How  arc  they  come  to  all  this  ?  not  in  pof- 
feffion,  but  by  promife.  And  "  now  receive  a  kingdom  which 
cannot  be  moved,  v.  28th.  How  do  they  receiveit  ?  There  is 
but  two  ways,  the  one  by  promife,  the  other  by,  or  in  actual 
polTeiTion.  It  is  by  promife  only,  they  now  receive  this  king- 
dom. What  kingdom' is  this  ?  not  his  refurrcdion  kingdom^ 
for  that  we  are  told  will  be  moved  and  given  up.  It  is  that 
kingdom  then,  wherein  "  God  is  all  in  all"  which  cannot  be 
moved,  which  they  now  in  faft,  receive  by  promife.  St.  Peter 
teaches  the  fame,  "  that  they  are  begotten  again  "  to  a  lively 
hope,"—"  to  an  inheritance  incorruptible,  and  undefiled,  and 
which  fadeth  not  away,  referved  (not  in  the  new  earth)  but  m 
heaven  for  them.  For  who  ?  not  all  the  lapfed  fons  of  Adam^ 
but  thofe  "  who  are  kept  by  the  power  of  God,  through  faith, 
unto  falvation,  ready  to  be  revealed  in  the  laft  time,"  the  laft 
day,  the  end  of  time,  i  Pet.  i.  3,4,5.  And  what  doth  this 
lively  hope  Hand  upon,  but  the  promife  of  God  P  for,  every 
hope  of  this  inheritance  not  founded  on  a  divine  promife,  is 
prefumptuous  and  vain.  He  alfo  gives' the  promife  of  an  in- 
corruptible crown,  to  be  received  at  the  appearance  of  Chrift, 
in  the  great  day,  i  Pet,  5.  4.  St.  John  is  exprefs  in  point. 
*^  This  is  the  promife  that  he  hath  promifed  us,  even  eternal 
life,"  I  John  2.  26.  Our  Saviour  gave  this  promife,  and  ever- 
lafting  confolation  to  his  difciples,  at  parting.  "  Let  not  your 
hearts  be  troubled,  ye  believe  in  God,  believe  alfo  in  me  :  in 
my  Father's  houfe  (heaven)  are  many  manfions  -,  if  it  were  not 
fo  I  would  have  told  you  :  I  go  to  prepare  a  place  for  you  : 
and  if  I  go  and  prepare  a  place  for  you^  I  will  come  again,  and 

L 1  receive 


(     258     ) 

-receive  you  unto  myfelf,  that  where  I  am  ye  may  be  alfo." 
John  14.  1, 2,3.  At  his  fecond  coming  he  will  receive  them 
into  this  heavenly  inheritance.  So  they  undoubtedly  under- 
ftood  him  j  and  he  without  doubt  intended  it,  in  this  gracious 
promife.  Neither,  doth  the  fulfihnent  of  thefe  precious  pro- 
mifes  fufpend  and  reft  upon  the  will,  power  or  vertue  of  the 
abandoned  part  of  the  creation  j  but  upon  the  oath  and  immu- 
tability of  God,  as  the  apoftle  teacheth,  Heb.  6.  17,18,19  & 
20th  verfes.  "  Wherein  God  willing  more  abundantly  to  fnew 
unto  the  heirs  of  promife  the  immutability  of  his  counfel,  con- 
firmed it  by  an  oath  :  that  by  tv/o  immutable  things,  in  which 
it  was  impoffible  for  God  to  lie,  they  might  have  ftrong  confo- 
lation,  v/ho  have  fled  for  refuge  to  lay  hold  upon  the  hope  fet 
before  us :  which  hope  we  have  as  an  anchor  of  the  foul,  fure 
and  ftedfaft,  and  which  entereth  into  that  within  the  vail,  whi- 
ther the  forerunner  is  for  us  entered,  even  Jefus,  made  an  high 
prieft  forever  after  the  order  of  Melchifedec/'  Thefe  promi- 
ses fo  confirmed,  are  not  made  to  all  men,  but  to  thofe  who 
have  fled  for  refuge  to  lay  hold  upon  the  hope  fet  before  us. 
They  are  not  promifes  of  an  inheritance  in  a  new  heavens  and 
earth  i  Chrift  hath  not  entered  a  forerunner  there— they  have 
noexiflence  :  but  they  are  promifes  of  the  heavenly  inheritance. 
For  their  faith  and  hope  founded  on  them,  as  an  anchor  of  the 
foul  enters  within  the  vail,  into  heaven  itfelf,  where  Chrift  their 
forerunner  hath  entered,  to  take  the  poflfeflion  in  their  behalf, 
and  to  infure  their  adual  poflfeflion  of  it,  in  the  great  day  ap- 
pointed for  it.  Thus  clear  and  numerous  are  the  gofpel  pro- 
mifes of  the  heavenly  inheritance,  announced  by  our  Saviour 
and  his  apoftles,  to  convert  finful  men  to  God,  to  eftablifii  and 
comfort  believers^  and  "  to  make  them  good  and  faithful  fub- 
jeds  to  Chrift.''  This  flrft  point  being  clear  beyond  difpute 
or  doubt,  I  proceed  to  fhew  (2dly.)  that  anfwerable  to  the 
great  deflgn  of  them,  thefe  promifes  and  this  inheritance  hath 
been  the  great  objed  of  the  faith  and  hope  of  good  men  in  all 
ages,  and  with  a  hope  which  cannot  difappoint  them.  This  is 
conftruftively  conceded  in  their  famous  note,  p.  2533  and  need- 
eth  not  to  be  laboured.  Paul  proves  it,  by  that  cloud  of 
witneflfes  and  heroes  of  faith,  who  lived  before  the  coming  of 
Chrift,  produced  by  him  in  Heb.  1 1  th  chapter^  who  were  all 

looking 


C    ^59    )    .        ^ 

looking  for  and  defiring  a  heavenly  city  and  country  (not  a- 
new  earth  one)  "  prepared  for  them  of  God/*  and  lived  and 
died  in  the  faith  and  hope  of  it,  by  embracing  the  promifes. 
Our  Saviour  teaches  and  urges  it  the  duty  of  all,  ^^  to  lay  up 
their  treafures  in  heaven,"  not  on  the  earth,  new  or  old  ^  "  to 
feek  firft  the  blefiings  of  the  kingdom  of  God,"  ^'  to  labour  for 
the  meat  that  endureth  to  everlafting  life,"  and  not  for  ages  in 
the  new  earth.  And  St.  Paul  exhorts  chriilians  "  to  feek  the 
things  that  are  above,  where  God  and  Chrift  are,"  and  "  to  fet 
their  afFedions  on  things  above,  and  not  on  things  on  earth," 
new  or  old  :  and  animates  them  to  it,  with  the  hope  "  that 
when  Chrift  who  is  their  life -ihali  appear,  they  aifo  ihall  then 
appear  with  him  in  glory,"  Col.  3.  1,2,3,4.  And  he  exhibits 
thefe  great  obje6ls  of  the  chriftian  faith  and  hope,  not  only  as 
the  objedls  by  which  chriftians  ought  to  be,  but  are  in  fa6l  in- 
fluenced and  governed  in  their  labours  and  fufferings  in  this 
world.  2  Cor.  4.  16,17,18.  and  ch.  5.  1,2,3,4,5.  "For  which 
caufe  we  faint  not,  but  though  our  outward  man  perifh>  yet  the 
inward  man  is  renewed  day  by  day.  For  our  light  affiidion, 
which  is  but  for  a  moment  worketh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory ;  (here  this  author  admits  eternal  in 
the  ftridb  fenfe)  while  we  look  not  at  the  things  which  are  i^ttn, 
but  at  the  things  which  are  not  feen  :  for  the  things  which  are 
feen  arc  temporal  -,  but  the  things  v>^hich  are  not  feen  are  eternal. 
For  we  know,  that  if  our  earthly  houfe  of  this  tabernacle  were 
dilTolved,  we  have  a  building  of  God,  an  houfe  not  m.ade  with 
hands,  eternal  in  the  heavens."  (Not  the  new  earth).  '^  For 
in  this  we  groan  earneftly,  defiring  to  be  cloathed  upon  with  our 
houfe  which  is  from  heaven  :  if  fo  be  that  being  cloathed,  we 
Ihall  not  be  found  naked.  For  we  that  are  in  this  tabernacle 
do  groan,  being  burthened  :  not  for  that  v/e  would  be  uncloath- 
ed,  but  cloathed  upon,  that  mortality  might  be  fwallowed  up 
of  life."  The  connexion  fhews  that  at  the  time  when  mortality 
is  fwallowed  up  of  life,  then  they  fhall  be  put  in  polTefTion  of 
their  houfe  and  inheritance  which  is  eternal  in  the  heavens. 
Nor  can  they  pofTibly  fail  of  it  for  the  reafon  added.  "  Now 
he  that  hath  wrought  us  for  the  felf-fame  thing,"  (this  faith^ 
hope  and  meetnefs  for  it)  "  is  God  "  (who  will  certainly  com- 
pleat  this  whole  work)  "who  aifo  hath  given  unto  us  the  earneft 

of 


(     26o     ) 
of  the  Spirit  :'*  to  infure  their  poiTeiTion  of  this  heavenly  inhe- 
ritance in  that  appointed  time,  of  the  refurre^lion.    And  in  the 
following  verfes  he  goes  on  to  fhev/  how  they  lived  and  were 
governed  by  thefe  great  objedts  of  the  chriftian  faith  and  hope. 
And  "  the  faving  grace  of  God  teaches  chrilTians  to  be  looking 
for  this  bleffed  hope,  at  the  appearing  of  the  great  God  our  Sa- 
viour," Tit.  2.  11,12513.     This  was  fo  notorioufiy  the  com- 
mon faith  of  all  chriflians  in  that  day  and  age,  that  the  apoftle 
appeals  upon   it,  to  perfecuted  chriftians,  in  thefe  words, 
^'  Knowing  in  yourfelves  that  ye  have  in  heaven  (not  on  earth, 
new  or  old)  a  better  and  an  enduring  fubftance,"  Heb.  10.  34. 
and  exhorts  them  in, the  next  verfe,  "  not  to  cail  away  their 
confidence,  which  hath  great  recompence  of  reward,"     And 
in  the  laft  verfe  tells  them  it  is  ^^  the  falvation  of  the  foul." 
This  point  cannot  labour  with  any  one,  who  attends  to  the 
governing  faith  and  fpirit  of  the  apofties  and  primitive  chrifti- 
ans.   I  will  only  add,  they  cannot  be  difappointed  in  this  hope. 
^^  It  is  a  hope  that  maketh  not  afhamed,"  Rom.  5.  5.  and  it  is 
promifed,  "  they  fnall  never  be  confounded."    Principally, 
becaufe,  as  the  promifes  are  founded  on  the  truth  and  immu- 
tability of  God  ;  fo  the  time  of  their  fulfilment  is   infallibly 
fixed   and  afcertained  :  fo  that  nothing  might  be  wanting  to 
fupport  '^  the  great  confolation  of  the  heirs  of  thefe  promifes." 
Our  Saviour  and  his  apofties  have  fixed  the  time  of  their  ful- 
filment to  the  great  refurre6lion  and  judgment  day.     So  that 
the  faith  and  hopes  of  all  good  men  in  all  ages  (unlefs  a  few 
uiiiverfalifus  be  counted  an  exception)  will  fuffer  an  amazing 
difappointment,  if  they  are  not  put  in  poiTefTion  of  the  heavenly 
inheritance,  they  have  been  looking,  waiting,  hoping  for,  in 
that  day.     It  is  impoffibie,  for  (3dly.)  it  is  certain^  that  in  the 
great  refurredion  and  judgm.ent  day,  they  will  be  put  into  this 
inheritance,  in  that  glorious  kingdom.     The  evidence  of  this, 
I  fhould  think,  is  as  clear  and  ftrong,  as  can  be  wiflied.     All 
the  prophets,  from  Enoch  to  St.  John,  point  us  to  it,  as  the 
great  day  of  retribution,  and  of  rendering  the  rewards  and  pu- 
niihmentsof  the  invifible  and  eternal  world  :  and  there  is  not 
^.  hint  m  revelation  of  any  other  retribution,  after  this.     Our 
Saviour's  motto  is,  ^^  Behold  I  com.e  quickly,  and  my  reward 
Is  with  me^  to  give  every  man  according  as  his  work  fliall  be," 

Revc 


(  26i  ) 
Rev.  22.  12.  to  render  to  every  one  the  full  reward,  either  of 
the  promife  or  threatning.  In  his  parables  of  the  net-— of  the 
fower— of  the  pounds  and  talents  he  affures  us  at  the  end  of. 
the  world,  he  will  execute  his  promifes  and  threatnings  in  the 
recompences  of  the  invifible  world,  to  the  faithful  and  to  the 
wicked.  And  in  the  a 5th  of  Matthew  he  gives  us  the  procefs 
of  the  future  judgnnent,  and  of  the  final  everlafting  fentences  to 
the  one  and  the  other.  The  great  do6lrine  of  juftification  af- 
fure  us,  the  juflified  will  then  be  favedfrom  the  wradi  to  come, 
and  be  inflated  immediately,  in  eternal  life.  And  our  Lord 
hath  promifed  the  good  Ihali  be  rewarded  in  the  refurreftion  of 
the  jufl,  Luke  14.  14.  no  doubt  with  the  promifed  rewards  in 
heaven.  He  repeatedly  promifes  to  them  that  believe  "  ever- 
lafting life,  and  that  he  will  raife  them  up  at  the  laft  day."  To 
what  ?  undoubtedly  to  the  inheritance  of  this  eternal  life,  with 
which  he  conneds  the  promife.  Accordingly,  Dr.  Taylor 
fays,  ^^that  the  revival  and  refurredion  of  the  body  is  frequently 
put  for  our  advancement  to  eternal  life."-|-  At  his  coming  again 
he  will  receive  his  faithful  difciples  to  the  manfions  prepared 
for  them  in  heaven,  according  to  promife,  John  14.  i,2;3. 
And  St.  Paul  makes  their  refurredion,  when  death  is  fwallow- 
.ed  up  in  vidtory,  coincident  in  time,  with  their  receiving  their 
houfe  not  made  with  hands,  eternal  in  the  heavens,  as  before 
noted,  2  Cor,  5.  1,2,3,4.  St.  Peter  teaches,  his  fecond  coming 
will  be  for  the  final  regulation  of  all  things,  fpoken  by  all  the 
prophets.  Ads  3,  21 ,  Certainly  then  he  will  fulfil  all  the  pro- 
mifes and  threatnings  relating  to  the  future  and  invifible  world. 
And  confequently,  will  put  the  faints  into  their  final  and  eternal 
promifed  inheritance.  Accordingly  this  fam^e  apoftle  tells  us, 
this  "  incorruptible  inheritance  is  now  referved  in  heaven"  for 
thofe  "  who  are  kept  by  the  power  of  God  through  faith  unto 
falvation,  ready  to  be  revealed  in  the  laft  time"— the  laft  day 
when  time  ftiall  be  no  more— ^*^  at  the  appearance  of  Jefus 
Chrift,"  when  they  lliall  receive  the  end  of  faith,  the  falvation  of 
their  fouls  :  "  the  grace  to  be  brought  to  them  at  the  revelation 
of  Jefus  Chrift,"  1  Pet.  i,  4, 5,7  and  13th  ;  and  he  is  as  expli-, 
cit  as  can  be,  *^  that  faithful"  under  fliephards  lliall  receive  3, 
crown  of  glory  that  fadeth  not  away,"  ^'^  when  the  cliJef  ftiep- 
hard  fliall  appear,"  and  not  at  the  end  of  ages  of  ages,  after  th.Q 
-  t  NQte  on  Rom.  8.  11,  future 


(      262      ) 

future  judgment,  i  Pet.  5.  4.  St.  Judc  teaches  chriftians  "to 
keep  themfel\^es  in  the  love  of  God,  looking  for  the  mercy  of 
our  Lord  Jefus  Chriil  (at  his  coming)  unto  eternal  life/'  Jude 
21 .  St.  Paul  is  very  exprefs  ^'  that  Chrift  will  appear  the  fe- 
cond  time  unto  falvation/'  Heb.  9.  28.  and  chriftians  are  to  be 
^'  looking  for  this  bleffed  hope,  and  the  glorious  appearance  of 
the  great  God,  and  our  Saviour  Jefus  Chrift,"  to  compleat  it 
at  his  coming,  Tit.  2.  13.  For  in  that  day  they  ftiall  be  put 
into  their  promifed  heavenly  reft  :  "  reft  with  us,'*  faith  the 
apoftle,  2  Thef.  1.7.  "In  that  day"  "  all  that  love  his  appear-^ 
ing  iliall  receive  their  crown,  conneded  with  their  inheritance, 
2  Tim.  3.  8.  and  to  pafs  feveral  other  paflages  which  confirm 
it.  I  would  obferve,  in  addition  to  all  thefe  declarations  and 
promifes  of  their  being  put  into  the  pofteffion  of  the  heavenly 
inheritance  in  that  day- --they  have  now  the  infuring  feal  and 
pledge  of  it,  in  the  fpirit  of  promife  given  to,  and  received  by 
them,  which  confirms  it  Vvdth  the  greateft  certainty.  We  read 
once  and  again  of  chriftians  receiving  "  the  fpirit  of  promife," 
"  the  feal  and  earneft  of  the  Spirit,"  and  are  faid  to  be  "  fealed 
to  the  day  of  redemption,"  (i.e.)  until  they  are  compleatly  re- 
deemed and  put  into  their  final  inheritance.  We  have  adduced 
one,  2  Cor.  ^,  ^.  under  the  foregoing  head.  I  will  adduce  but 
one  paflage  more  to  prove  by  this  medium  they  will  certainly 
be  put  in  pofTeflion,  in  that  day,  viz.  thofe  words,  "  in  whom 
after  ye  believed,  ye  were  fealed  with  that  holy  Spirit  of  pro- 
mife, which  is  the  earneft  of  our  inheritance,  until  the  redemp- 
tion of  the  purchafed  pofl'eflion,"  Eph.  i .  13,14  verfes.  This 
author  admits  "  this  inheritance"  to  be  "  the  incurruptible, 
heavenly  and  eternal  inheritance."  And  that  the  redemption 
here  intended,  is,  the  redemption  and  refurreftion  of  the  body, 
in  the  glorious  "  adoption  of  the  fons  of  God,"  Rom.  8.  23, 
p.  1 50,3,4 ;  and  the  argument  to  our  purpofe,  feems  very  eafy, 
clear  and  ftrong.  The  Spirit  of  promife  is  given  to  believers, 
as  the  earneft  and  infuring  pledge  of  their  being  put  into  the 
polTeiTionof  this  heavenly  inheritance  "at  the  appointed  time:" 
^^  this  time"  is  given  and  noted,  the  redemption  of  their  bodies 
and  glorious  adoption  in  the  great  refurredtion  and  judgment 
day  :  the  pledge  and  earneft  to  anfwer  the  intention  of  it,  will 
continue  until  they  arc  adually  put  into  poiTefrion  :  but  the 

pledge 


(     i63     ) 

pledge  Is  onlyunto  this  redemption  of  the  purchafedpoflefTion^ 
and  therefore  they  will  infallibly  be  put  into  pofTefTion  of  this 
inheritance,  in  that  glorious  day.    This  is  of  fuch  weight,  that 
with  me  it  would  be  fufficient,  if  there  were  no  futher  confir- 
mation.    But  v/e  fee  the  whole  tenor  of  fcripture  teaches  the  . 
fame  thing.    And  this  author  himfelf  teaches,  *^  the  faithful 
fervants  o?  God  will  be  immediately  inflated  in  eternal  life, 
upon  their  refurredion  in  the  great  day,"  p.  90.     No  one  will 
difpute  he  means  eternal,  in  the  ftrid  fenfe.     And  from  this 
lingle  point,  their  do(5trine  of  the  millennium  is  confuted  and 
abfolutely  excluded.     It  is  not  pofTible  to  be  avoided  by  a 
pretence,  that  although  they  are  "  inflated  in  eternal  life,"  yet 
■  the  enjoyment  of  that  inheritance  may  be  deferred,  till  after  the 
millennium  and  thofe  ages  are  ended.    For  it  is  an  abfurd  con- 
tradidlion :  it  amounts  to  this,  ''that  they  are  put  in  and  yet  kept: 
out  of  their  inheritance  at  the  fame  time,"  and  becaufe  all  thefe 
forecited  fcriptures,  and  many  others  witnefs  againfh  it,  and  for 
another  clear  decifive  reafon,  which  I  fhall  proceed  to  illuflrate, 
viz.  "  becaufe  our  Saviour  exprefsly  configns  them  to  this  in-^ 
heritance  in  the  kingdom  of  their  heavenly  Father,  in  that  great 
day."  Thefe  are  his  words,  "  then  fhall  the  King  fay  unto  them 
on  his  right-hand.  Come  ye  blefTed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the  world," 
Mat.  25 .  34.    This  cannot  be  the  new  earth  refurre6tion  king- 
dom, they  tell  of,  for  that  is  prepared  at  or  after  the  judgment ; 
but,  by  this  fentence,  they  are  introduced  to  poffefs  another 
kingdom  "  prepared  for  them  before  the  foundation  of  the 
world."    It  is  doubtlefs  that  kingdom  they  "  now  receive"  by 
promife  "  which  fhall  never  be  moved,"  Heb.  12.  28.    And 
if  v/e  compare  this  fentence,  with  our  Saviour's  previous  pro- 
mife to  put  them  into  the  a6lual  pofTefTion  of  their  heavenly  Fa- 
ther's kingddm,  in  that  day  :  it  fhould  feem  it  mufl  put  it  out 
of  difpute  and  doubt,  in  the  chriilian  world.    For  he  tells  us, 
in  the  conclufion  of  the  parable  of  the  fower,  that  when  he  fliall 
fettle  the  kingdom  in  the  judgment  day  ;  then  (at  that  very 
time)  fnall  the  righteous  fhine  forth  as  the  fun,  in  the  kingdom 
of  tiieir  Father.   Who  hath  ears  to  hear,  let  him  hear  it."  Mat. 
13.  43.    The  kingdom  is  then  changed.    The  final  fentence 
introduces  the  righteous  into  the  heavenly  inheritance ;  and 

with . 


(     ^64     )     ^ 

^ith  It,  they  are  tranflated  out  of  the  kingdom  of  Chrift,  into 
the  kingdom  of  their  Father,  to  fhine  as  the  fun  in  that  king- 
dom, in  which  ^^  God  is  all  in  all."    The  kingdom  is  given  up 
in  thatday,  when  they  are  put  intoadaal  pofieilion,  to  '^inherit" 
the  everlafting  kingdom  of  their  Father.    Where  then  is  the 
r.ew  earth,  millennium  refurre6tion  kingdom  ?  it  is  abfolutely 
excluded.  By  what  authority  ?  the  higheft  inheavenand  earthy 
the  fupreme  Judge  of  all  worlds.    And  let  it  be  banifhed  the 
chriftian  world  forever,  to  be  no  more  a  ftumbling-block  in  it. 
It  remains  to  be  fhewn  lafdy.  That  at  that  very  time,  when 
the  righteous  are  tranflated  out  of  the  kingdom  of  Chrift,  into 
the  glorious  kingdom  of  their  Father,  and  the  Son  in  fadl  gives 
up  the  kingdom  to  the  Father ;  the  wicked  fliall  be  (hut  out  of 
that  kingdom,  and  have  no  inheritance  in  it.     And  the  words 
of  our  Lord  are  full  and  exprefs  in  point  :  '*'  So  fhall  it  be  in 
the  end  of  the  world.    The  Son  of  man  lliall  fend  forth  his  an- 
gels, and  they  fnall  gather  out  of  his  kingdom  all  things  that 
offend,  and  them  that  do  iniquity  ;  and  fhall  caft  them  into  a 
furnace  of  fire  ;  there  fhall  be  weeping  and  gnafhing  of  teeth. 
Then  (at  that  fame  time)  ih all  the  righteous  fliine  forth  as  the  fun 
in  the  kingdom  of  their  Father.  Who  hath  ears  to  hear,  let  him 
hear  it,"  Mat.  13.  40,41,42,43.     It  feems  very  evident  from 
thefe  words,  that  Chrift  will  reign  no  longer~-and  that  this  fet- 
tlement  of  his  kingdom  is  final  and  for  eternity  :  for  all  his 
good  fubjecls  are  introduced  "  to  inherit "  the  kingdom  of  the 
'  Father.    And  when  caught  up  to  meet  the  Lord  in  the  air,  and 
conducted  by  him  into  the  everlafting  manfions  of  glory  in  this 
kingdom,  after  judgment,  the  kingdom  is  compleatly  given  up : 
and  it  is  at  this  time  all  the  wicked  are  caft  out,  and  configned 
to  their  future  puniftiment.    And  all  his  parables  upon  this 
awful  fubjeft,  are  exprefs  in  their  being  caft  out  at  that  period. 
And  fo  is  the  exhibition  of  the  fentences  of  the  laft  judgment. 
Mat.  25th  3  and  when  the  righteous  fhall  go  into  the  pofteffion 
of  eternal  life  in  the  kingdom  of  their  Father,  the  wicked  ftiall 
go  away  into  everlafting  punilliment,  as  in  the  laft  verfe.    And 
he  gives  us  one  moredecifive  evidence  of  it,  where  he  reprefents 
the  difpenfation  of  mercy  to  be  ended,  and  the  door  of  mercy 
to  be  fhut,  at  that  awful  period.    When  he  will  fay  to  the  wick- 
-ed,  "  depart  from  me^  all  ye  workers  of  iniquity^  there  ftiall  be 

weeping 


Weeping  arid  gnaffiing  of  teeth,  when  ye  fhall  fee  Abraham^ 
ifaac  and  Jacob,  and  all  the  prophets  in  the  kingdom  of  God> 
and  you  yourfelves  thruft  out,"  And  they  fhall  come  from  the 
eaft,  and  fi^om  the  weft,  and  from  the  north3  and  from  the  fouth 
and  Hiall  fit  down  in  the  kingdom  of  God,"  Luk,  13.  26327, 
28,29.  It  is  moft  plain,  at  that  period,  when  all  the  righteous 
fhall  be  tranflated  into  that  kingdom  of  God,  prepared  for  them 
before  the  foundation  of  the  world,  a^nd  fit  down  in  the  full  pof- 
feffion  of  itj  as  their  eternal  inheritance,  and  fhall  fhine  as  the 
fun  in  it :  then  fhall  all  the  wicked  be  thruft  out  of  it,  accurfed^ 
devoted  to  mifery :  for  they  cartnct  fee  them  in  that  kingdom  un- 
til they  are  aftiially  put  into  the  poifeiTiori  of  it :  and  this  is  the 
date  of  their  final  mifery^  And  St.  Paul  is  clear,  repeated,  and 
exprefs  in  teaching  the  fame  dodlrine,  that  '^  the  wicked  fhall 
hot  inherit  the  kingdom  of  Godj*'  i  Cor.  9.  lOi  and  Gal.  5. 
21,  before  ci ted  i  And  what  exprefHons  can  be  more  flrong  and 
pointed  than  thofe,  that  '^  they  have  not  any  inheritance  in  the 
kingdom  of  Chrift,  and  of  God"  the  Father,  when  the  righteous 
fhall  fhine  forth  as  the  fun  in  it  ?  Eph;  '^.  ^.  Had  this  author 
found  any  texts,  fo  clear  and  decifive  for  his  fcheme,  he  v/ould 
have  rung  it  in  both  our  ears,  "  v/hat  a  poor,  lean,  low  conflruc- 
tion,  the  common  conftru6tion,  compared  to  his."^  As  the 
refult  of  the  whole,  the  following  grand  points  feem  decifively 
clear,  viz.  ^'  that  the  decifion  of  the  lafl  judgment  is  final  and 
for  eternity,  both  with  refpeft  to  the  righteous  and  wicked  : 
that,  at  that  period,  the  Son  will  give  up  the  kingdom,  and  God 
will  be  all  in  all  :  that,  Ghrift  will  reign  no  longer  in  the  cha-- 
rafter  and  office  of  a  Saviour  and  Judge  :-  that  their  fcheme  of 
an  intermediate,  millennium  kingdom,  between  the  final  judg- 
ment and  his  giving  up  the  kingdom,  is  a  deluding  fancy  :  that^ 
the  dodrine  of  retribution  in  the  ftridt  fenfe,  as  oppofed  to  the 
idea  of  difcipline  is  fully  and  firmly  eftablifhed  :  and  the  dod-^ 
rine  of  the  final  falvation  of  all  the  finally  difobedient;  upon 
every  fcheme  that  hath  been  or  can  be  advanced,  is  fully  refuted 
and  overthrown,-  This  author  admits  (p.  8,  i  o,  1 1  /)  if  the  next 
ftate  is  final,  as  we  have  before  fhewn  and  nov/  more  fully  con- 
firmed, "  that  it  is  impofTibie  that  all  men  fhould  be  finally 
faved,"  But  it  will  not  folloW,  aS  is  faggefled,  that  we  muft 
give  a  low  fcnfe  *^  to  Clirift's  reigning  forever  and  ever :"  for 

Mm  ■  hd 


(  266  ) 
he  will  be  adored  "  as  king  of  faints  forever/'  and  as  the  divine 
"Logos,"  who  was  with  God  and  was  God  before  creation  ; 
he  will  reign  jointly  with  the  Father  and  the  Holy  Ghoft  in 
that  kingdom  wherein  ^'  God  is  all  in  all,"  to  eternity.  The 
main  point  being  fully  pro\'ed  and  fettled,  '^  that  the  next  ftate 
is  final,"  we  become  agreed,  "  it  is  impofTible  that  all  men 
fhould  be  finally  faved."  I  Ihall  clofe  this  difciiilion,  with  this 
remark.  It  is  evident,  that  our  Saviour  and  his  apoftles  not 
only  taught  thefe  great  articles  of  tlie  chriftian  faith  in  their 
connexion,  with  great  plainnefs,  but  alfo  laboured  to  imprefs  a 
near,  lively,  realizing  and  governing  belief  of  thefe  invifible 
and  eternal  things  upon  the  hearts  and  confciences  of  men,  as  of 
the  laft  importance  to  them,  to  induce  them  to  believe,  to  live 
and  walk  by  the  faith  of  them,  that  they  might  be  faved  :  thefe 
were  "  the  mighty  weapons  of  their  v/arfare."  Now,  if  they 
were  divinely  taught  of  God,  the  moil  wife  and  efFeciual  way 
to  deal  with  the  hearts  and  confciences  of  men,  to  dired  their 
views,  to  controul  and  fubdue  their  pafTions,  to  form  their  choice, 
their  tempers  and  eftedual  purfuit  of  the  blefTings  of  the  king- 
dom, of  God,  and  to  miake  them  good  m^en  and  chriftians  :  the 
fenfible  reader  will  judge,  whether  the  counter  inilrudions,  to 
unhinge  and  unfettle  the  minds  of  men,  and  render  them  fcep- 
tical  about  thofe  great  articles  of  the  chriftian  faith ;  and  doubt- 
ful, about  the  great  and  precious  gofpel  promifes  of  the  hea- 
venly inheritance,  and  withal  to  remove  invifible  and  eternal 
things,  at  analmoftimmenfe  diftance,  tofom.e  unknown  period, 
ages  of  ages  after  the  laft  judgment,  be  not  of  very  pernicious 
confequence  to  the  great  intereft  of  the  kingdom  of  God  and  to 
the  fouls  of  men  :  and  he  will  eaiily  judge,  from  the  fpirit  and 
do&ines  of  the  infpired  teachers,  Vv-hich  of  the  two  dodrines  is 
the  truth  :  and  by  the  nature  and  tendency  of  them,  which  of 
the  two  fchemes  is  moft  for  the  glory  of  God,  for  the  honour  of 
Chrift,  and  is  beft  fitted  to  promote  the  beft  intereft  of  mankind 
in  this  world  and  world  to  come. 

His  clofnig  proof  is,  Gen.  3.  15.  "And  I  will  put  enmity 
between  thee  and  the  woman,  and  between  thy  feed  and  her 
feed  :  it  fhall  bruife  thy  head,  and  thou  fhalt  bruife  his  heel." 
It  is  faid,  "  by  the  feed  of  the  woman,"  Chrift  is  principally  in- 
tended i  and  by  the  bruifing  the  ferpent's  head,  is  fignified  his 

compleat 


(  267  ) 
compleat  vi6loryover  thedevil,  under  the  emblem  of  a  ferpent. 
Agreed.  But  how  will  he  accomplifh  this  vidtory,  is  the  quef- 
tion  ?  he  tells  us  *'  the  words  are  an  allufion  to  the  way  of  kil- 
ling ferpents,  by  ftriking  at  the  head."  We  doubt  it :  "  that  it 
is  exprcffi  ve  of  the  fame  thing  with  killing  a  ferpent. "  Confe- 
quently  it  means,  "  that  he  fhall  deftroy  the  devil/'  not  ^'  his 
being,"  but  "  that  kingdom  of  fin,"  which  as  a  tempter  he  had 
introduced  into  the  world,  accompanied  with  "  forrow  and 
death,"  p.  232,3.  To  my  underftanding,  this  dating  is  not 
clear;  it  feems  tooloofe  and  ambiguous,  by  mixing  things  which 
come  under  a  diftindl,  different  conftruftion.  Sin  is  the  dif- 
obedience  and  rebellion  of  the  creature  againftGod  :  but  for- 
row and  death  is  the  puniihment  of  this  iniquity,  appointed, 
not  by  the  tempter,  but,  by  God  the  righteous  governor  and 
judge,  in  vindication  of  his  own  injured  honour,  authority  and 
government,  and  for  the  beft  good  of  it.  Therefore,  the  blen- 
ding fin,  forrov/  and  death  together,  as  one  work  and  kingdom, 
according  to  the  argumentative  intention  of  the  author,  feems 
confufion.  The  truth  of  fad,  I  take  to  be  this  :  the  devil  was 
now  fetting  up  his  kingdom,  in  oppofition  to  that  of  the  Moll 
High;  by  leducing  his  fubjedls  ;  with  defign  to  fubvert  the  au- 
thority and  miOral  government  of  God,  and  deftroy  the  whole 
world  of  mankind.  Now,  "  the  kingdom  of  fm"  doth  not  to 
me,  comprehend  and  convey  the  idea  of  this  kingdom,  clearly. 
And  the  defign  of  the  promife,  as  explained  by  lubfequent  re- 
velation, I  take  to  be  this— -that  Chrift  fbould  entirely  defbroy 
the  kingdom  of  the  devil,  as  it  is  oppofed  to  the  honour,  au- 
thority and  government  of  God,  and  defignedfor  the  fubverfion 
of  it  i  and  likewife  defeat  his  defign  to  deftroy  the  v/hole  hu- 
man race,  by  opening  a  way  of  falvation  to  mankind,  and  fav- 
ing  a  glorious  innumerable  feed  out  of  them,  and  finally  deilroy 
him  and  his  inimical  adhering  feed,  in  utter  ruin.  From  the 
other  ftating  of  this  kingdom  it  is  inferred,  '^  this  firfl  promife 
fairly  leads  us  to  look  for  the  time,  when  fm  ihali  be  totally 
and  abfolutely  deftroy ed  by  him  who  was  born  of  a  woman," 
and  this  is  called  the  moft  ftm.ple  conftruftion  of  it,  p.  234,5.  to 
me  it  appears  the  very  reverfe.  If  fm,  is  the  kingdom  to  be  de- 
ftroyed,  and  it  ftiail  be  totally  and  abfolutely  deftroyed,  then  it 
feems  it  will  be  deftroyed  in  the  deyil  and  his  angels^  and  they 

•      MM 


(       26S      ) 

fliail  be  faved,  as  well  as  mankind.  For  if  fm  be  a  kingdom;^ 
it  cannot  be  totally  and  abfolutdy  deflroyed,  while  there  is  any 
fin  in  the  univerfe.  And  it  concludes  as  ilrongly  for  the  fal~ 
vation  of  the  fallen  angelsj  as  the  finally  difobedient  of  man- 
kind :  and  fo  do  feveral  others  of  their  arguments.  If  the 
happinefs  of  the  creature  be  the  ultimate  end  of  the  creation, 
and  ^^  if  all  enemies  without  exception  ihall  be  fubdued,  and 
they  cannot  be  fubdued  v/ithout  deilroying  their  characters  as 
rebels,  and  by  their  redudion  to  willing  fubje6lion  to  the  au- 
thority of  God/'  thefe  with  other  arguments,  conclude  as  forci-- 
bly  for  the  final  happinefs  of  the  devil  and  his.  angels,  as  the 
finally  imapenitent  of  mankind .  And  this  I  take  to  be  their  true 
fcheme^  nor  can  they  be  confident  with  themfelvess  without  it. 
Will  this  text  bear  fuch  a  conilruftion  ?  The  connexion  with 
the  foregoing  verfe  fhews  it  announced,  as  a  curfe  upon  the 
iievil  and  his  inimical  feed  5  a  curfe  of  final  remedilous  defiruc- 
tion  j  like  that  of  bruifing  a  ferpent's  head  with  an  incurable^ 
deadly  v/ound.  But  in  their  conftrudlion,  we  are  taught  to 
read  it,  as  a  blefTing,  and  the  higheft  that  could  be  pronounced 
upon  them.  As  a  curfe,  it  is  written,  ^'-  I  will  put  enmity  be- 
tween thee  and  the  v/oman,"  but  in  their  cpnftru6lion  of  the 
kingdom  of  fm  totally  and  abfolutely  deflroyed^  it  mufl  be  e-= 
ternal  friendihip  between  them.  :  as  a  curfe  it  is  written,  ^^  and 
betv/een  thy  feed  and  her  feed,''  ^Hhe  feed  of  evil  doers,"  "  the 
children  of  diiobediencein  whom,  he  reigns,"  *Hhe  generation 
of  vipers,"  *'*  the  bonn  after  the  fiefh  v/ho  perfecute  them  that 
are  born  after  thefpirit,"  defcribed  in  fcripture  as  his  feed,  and 
Chrift,  and  them  that  are  his,  his  v/illing  and  obedient  fubjefts  ^ 
but  in  the  other  condru^lion,  inftead  of  perpetual  enmity,  it  is 
I  will  put  av/ay  all  enmaty  betv/een  the  two  feeds,  and  introduce 
an  everlailing  reconciliation,  harmiony,  healing  and  peace  be- 
tween them.  Again,  the  "  bruifing  of  the  head"  in  the  con- 
nexion of  a  curfe,  teaches  the  final  overthrow  of  the  devil,  his 
inimical  feed  and  kingdom,  in  a  remiedilous  deftrudion  :  but 
if  this  ''  bruifing"  fall  not  upon  ''  the  being  of  the  devil  "  and 
his  inimical  feed,  bvt  upon  the  kingdom  of  fin,  and  deftroys  it  , 
totally  and  abfolutely  5  it  fpeeks  to  the  devil  and  his  feed  an  e-  j 
ternal  exemption  from  bruifing  and  punifhment :  as  another 
author  exprcfiTes  it;, ''  by  exterminating  both  natural  and  moral 

evil^ 


(  i69  ) 
evil,  and  introducing  univerfal  happinefs,"  ^^  final,  tiniverfal 
happinefs."  Now  can  any  text  be  nnore  diredly  oppofed  in  the 
letter  and  fpint  of  it,  and  be  more  efFe6lually  deftroyed  by  any 
expofition,  than  is  effedted  in  this  text,  in  fuch  a  conftrudlion  ?|| 
That  *  •  the  bruifing  the  head"  fhould  be  an  allufion  to  the  cuf- 
tom  and  way  of  killing  ferp^nts  by  (Iriking  at  the  head,  when 
there  was  no  inftance  preceeding  the  fentence  to  allude  to ;  and 
when  the  euftom  owes  its  exiflience  to  the  enmity  expreffed  in 
the  text ;  feenis  unlikely.  Whereas,  there  is  not  perhaps  an 
objedc  on  earth,  of  greater  natural  horror  and  contempt  to  man- 
kind, than  a  vnenom.ous  ferpent  deeply  and  mortally  wounded 
in  the  head,  fo  as  to  be  utterly  difabled  fromi  hurting,  and  yet 
wreathing  and  agonizing  in  pain.  A  fit  emiblenn  to  exhibit  the 
impotent  rage  and  everlafting  fhame  and  pain  of  final  enemies 
to  God,  At  any  rate,  the  word  '^  bruifing"  mufl  have  a  fim^ 
liar  fenfe,  when  applied  to  the  heel  and  head  in  the  fame  fen^ 
tence.  Now  v;e  know  the  feed  of  the  woman,  "the  Meffiah," 
was  *^bruifed  in  the  heel,"  in  the  way  of  reproach  andiufferings, 
Muft  not  the  bruifing  of  the  head  be  likewife,  in  a  way  of  dif- 
tinguiflied  fufferings  to  him  and  his  inimical  feed,  furferings, 
that  are  capital,  final,  without  remedy  and  without  end  ?  Surely, 
the  fame  word,  cannot  have  an  oppofite  meaning,  in  the  fame 
fentence  :  in  one  part,  mean  reproach  and  fufferings  ;  and  in 
the  other  part,  unfpeakably  the  greater  "  bruifing,"  mean,  an 
eternal  exemption  from  reproach  and  fufferings,  in  everlafting 
peace  and  happinefs,  This  v/ould  be  to  confound  language 
^-utterly^  and  render  it  impoffible  to  fix  the  meaning  of  words. 
Their  conftrudlion  then  is  impoffible  to  be  true.  It  is  to  be 
noted,  the  pramifes  and  predictions  of  God,  (and  this  text  par- 
takes of  both)  are  beft  underftood  in  their  eventual  illuftration. 
And  indeed  this  is  the  only  key  v/here  v/e  can  have  it^^  by  whic];i 
we  can  have  full  fatisfaftion  of  their  meaning.  Now,  if  we  at- 
tend to  the  eventual  illuftration  given  by  infpiration,  the  gen- 
eral meaning  becomes  clear  and  beyond  doubt,     The  text 

doth 
II  The  fenfe  given  to  this  and  fome  other  texts,  by  the  uniyerfaliils, 
hath  repeatedly  brought  to  my  mind,  a  fmart  turn  given,  by  Sir  Jofeph 
Jekyll/ afterwards  mafter  of  the  rolls,  upon  a  conftru6tion  of  law  given 
upon  Dr.  Sacheveril's  trial  :  in  thefe  words,  *'  mala  expoHtio  corrumpit 
^extum  ;  "  a  falfe  or  bad  expofition  corrupts  a  text,  but  what  a  curfed 
cxpofitionis  that;»  (fays  he)  which  deftroys  the  text  itfelf  ?" 


(  .  ^7o  ) 
doth  indeed  contain  a  promife  of  the  adorable  MefTiah,  that  he 
ihall  have  a  feed  and  generation  to  ferve  him  more  numerous 
than  the  ftars  of  heaven-— that  he  will  fet  up  his  kingdom  a- 
gainft,  to  the  fubverfion  and  overthrow  of  that  of  the  wicked 
one— that  it  fhall  prevail,  become  exceeding  great  and  laft 
forever— -it  lliall  fpread  over  all  the  nations  of  the  whole  world, 
and  innumerable  multitudes  out  of  all  nations  (hall  be  gathered 
into  it,  be  refcued  from  the  power  of  fm  and  fatan,  become  his 
willing  fubjedts,  be  made  free  by  the  Son  of  God,  and  be  en- 
franchifed  in  the  glorious  liberties  and  happincfsof  the  children 
of  God  in  this  world,  in  heaven  and  eternity.  That  however 
there  may  and  will  be  a  feed  of  the  old  ferpent,  from  Cain  thro' 
many  generations,  of  them  that  are  born  after  the  flefh,  who 
perfecute  them  that  are  born  after  the  Spirit,  ^'  a  feed  of  evil- 
doers and  generation  of  vipers,  children  of  difobedience,  in 
whom  he  reigns,  as  defcribed  in  facred  record,  v/ho  are  led 
captive  to  do  his  will  andfupport  his  kingdom  ;  yet  the  fubjeds 
of  Chrift,  and  followers  of  the  Lamb  fhall  overcome  all  their 
fpiritual  enemies,  through  the  blood,  pov;er  and  grace  of  the 
Lamb,  (fatan  fhall  be  bruifed  under  their  feet)  and  having  fer- 
ved  and  fuffered  with  Chrift,  fliall  alfo  reign  with  him  in  eter- 
nal glory  and  triumph,  in  that  kingdom  of  God,  v/hich  will  be 
eternally  triumphant.  And  when  Chrift  fhall  have  fully  effec- 
ted his  great  dePigns  in  this  world,  and  put  his  people  in  the 
compleat  pofleftion  of  the  great  falvation,  he  will  then  ^'  bruife 
the  head  of  the  ferpent"  with  a  moft  tremendous  capital  punifti- 
ment,  deftroying  his  kingdom  and  configning  the  devil  and 
his  angels,  and  all  his  inimical  feed,  who  will  not  have  Chrift 
to  rule  over  them  ;  in  the  everlafting  fire,  originally  prepared 
for  the  devil  and  his  angels.  This  in  fubftance,  is  the  expla- 
nation and  illuftration  of  this  text  as  a  promife  and  predidion, 
which  is  evidently  exhibited,  throughout  the  revelations  of 
God.  And  it  is  fo  far  from  teaching  the  do6lrine  of  univerfal 
falvation,  that  the  contrary  dodrine  is  implicitly  taught  in  the 
bruifing  in  the  text,  for  the  punifhment  will  certainly  fall  upon 
the  inimical  feed,  the  workers  of  iniquity,  as  well  as  upon  the 
devil  and  his  angels.  But  it  is  objefted,  fin  the  work  of  the 
devil  muft  be  deftroyed,  or  the  Saviour  hath  not  done  his  work  ; 
and  how  '^  in  any  propriety  of  fenfe^  can  it  be  deftroyed,  while 

millions 


.    .  .        .    '  .  C      271       ) 

millions  live  m  enmity  to  God  ?"  to  which  we  reply  t  fin  ist 
in  fa6l  deftroyed,  according  to  the  meaning  of  this  and  other 
fcripturcs,  in  the  manner  already  explained.     It  is  totally  and 
abfolutely  in  all  the  redeemed  and  faved.    And  as  to  its  malig- 
nity againft  God,  his  government  and  good  fubjeds,  it  is  like- 
wife  effeftually  deftroyed  in  them  that  perilh.    It  can  never 
operate  dillionour  to  God,  to  his  authority,  laws  and  govern- 
ment ;  nor  temptation  or  any  injury  to  his  good  fubjeds ;  under 
an  eternal  punifhment,  according  to  its  full  defert.     In  this 
punifhment,  divine  juftice  is  fatisfied,  holinefs  illuflrated,  the 
law  is  magnified,  and  the  divine  authority  and  government  arc 
as  firmly  eftablifhed,  as  though  fin  had  never  com.e  into  exift- 
ence.    And  furely,  it  can  operate  no  temptation  to  his  good 
fubjedls,  under  fuch  a  full  and  eternal  illuilration  of  the  infinite 
ill-demerit  and  malignity  of  it.     And  the  configned  to  this 
punilhment,  are  put  under  an  abfolute  impofiibility  of  gi vino- 
any  difturbance  to  the  divine  government,  or  doing  any  inj  ury  to 
the  good  and  happy  fubjedls  of  it.    So  that  as  it  is  an  objed  of 
divine  governmental  concern  (principally  regarded  in  the  ap- 
pointment of  Chrift)  it  is  abfolutely  deftroyed ;  and  the  Saviour 
has  compleated  his  work,  in  abfolute  perfedion  and  glory.    As 
in  the  governments  of  this  world,  when  a  murderer  is  appre- 
hended, convidled,  condemned  and  executed,  by  the  hand  of 
public  juftice  :  law  and  juftice  is  fatisfied,  and  authority  and 
government  are  as  firmly  eftablilhed,  and  the  good  fubjedts  are 
as  effedually  fecured,  as  though  the  murder  had  not  been  com- 
mitted.   And  in  fcripture  ftile,  "  the  land  is  purged  and  clean 
from  blood.''    But  that  it  is  the  defign  of  God  and  a  work 
afTigned  to  the  Saviour,  totally  and  abfolutely  to  deftroy  fin  and 
the  punilhment  of  it  out  of  exiftence,  we  certainly  no  where 
read  in  fcripture.    Contrary  wife,  that  fin  will  forever  exift,  not 
as  tempter,  or  a  pleafure,  but  as  a  tormentor  in  whom  it  reigns, 
is  abundantly  taught  us.    That  the  wicked  ''  fhali  receive  the 
fruit  of  their  doings,"  "  be  filled  with  mifchief,"  ''  with  their 
own  devices  and  their  ov/n  ways,"  and  that  "=  their  worm  fhali 
never  die,"  &c.  thcfe  things  are  as  plainly  taught,  as  words  can 
teach  them.     It  is  likewife  obje6ted  as  inconceivable,  how  the 
devil's  kingdom  can  be  deftroyed,  while  millions  in  hell,  re- 
taining their  charaders  as  rebels  againft  God,  remain  the  fub^ 

jeds 


je6ls  of  it.  The  whole  force  of  the  obie6tion  rells  on  this  c\f- 
cumftance,  a  fuppofition,  that  there  is  but  one  way  to  dellroy 
it ;  v/hich  is  a  miftake  in  fa6l.  The  objedion  fuppofes,  it  can 
only  be  deftroyed  by  refcuing  the  fubjeds  of  it  from  fm  and 
rhifery,  and  bringing  them  to  fiibjedtion  and  faivation,  in  God,- 
So  in  fa6b  it  is  deftroyed  in  refpeft  to  all  the  fandified^  redeem- 
ed and  faved  out  of  this  finful  world.  But  there  is  another 
way  alfo^  in  which  it  is  deilroyed,  clearly  taught  us  in  divine 
revelation,  wherein  '^  the  bruifmg  the  head''  in  this  text,  will 
have  a  final  illuRration  and  fulfilment;  It  is  particularly  poin- 
ted out  Rev.  20.  loth  and  i  5th5  as  hath  been  before  expiained.- 
It  feems  felf-evident^  his  kingdom  is  in  abfolute  ruin,  when  the 
devil  and  his.  angels  and  all  workers  of  iniquity^  are  configned 
to  the  future  punirnment,  and  overwhelmed  in  ruin  everlafting,; 
All  rule,  authority  and  power  oppofing  the  kingdom  of  God 
and  Chriftj  and  upholding  the  devil's  kingdom^  are  eternally 
put  down.  It  is  hell  as  will  as  death  without  orderj— without 
fuperiority  or  inferiority  among  the  wretched  :  all  are  reduced 
to  a  level,  held  and  punifhed  as  the  criminals,  of  the  divine  juf-=" 
tice*  Juil  as  a  kingdom  or  province  in  rebellion  may  be  redu- 
ced by  their  willing  fubjedlidn,  or  by  force  of  arms  and  jufticeo 
The  v/hole  may  be  captivated,  reduced  and  imprifoned  5  the 
king,  princes,  nobles  and  fubjedls,  all  in  one  ftatc.  of  condemna- 
tion and  puniPnmenti  The  vi6lory  is  compleat :  all  authority, 
power  and  rule  which  fubfifled  in  the  rebellion  is  put  down  ^ 
and  all  v/ithout  diftin6l:ion  upon  a  level  in  ptinifhment;  The 
kingdom  is,  as  totally  in  ruin,  in  this  laft  way,  a3  in  that  of  wil- 
ling fubje(5lion.  As  to  the  reduced,  in  the  one  way  and  the 
other,  there  is  a  moil  efTcntial  difference  :  bu:  none  as  to  the 
deftRi(5lion  and  extinction  of  the  kingdom  itfelf.  Both  ways 
of  deflroying  the  kingdom  of  the  wicked  one,  are  clearly  and 
fully  taught  in  fcripture  ;  and  the  latter  as  clearly  and  fully  as 
theformier.  In  this  view  this  text  gives  moil  important  inftruc- 
tion  and  warning  to  all  men  :  it  teacheth  us  to  believe  in  the 
adorable  Saviour  here  promifed  and  become  his  willing  ando- 
bedient  people,  that  wc  perifh  not,  put  have  everlafting  life,  in 
him.  And  it  warns  us  to  renounce  the  devil  and  all  his  works 
and  ways,  in  a  faithful  ferving  the  living  God :  for  if  we  conti- 
nue the  fervants  of  fin  andfatanj  the  time  is  certainly  coming,- 


(     ^73     ) 

wlien  this  promlfed  MefTiab,  will  deftroy  the  devil's  kingdom 
in  an  eternal  deftrudion,  and  in  fuch  a  manner  as  to  compleat 
the  everlailing  ruin  of  him  and  all  his  fubjects. 

Proposition  VL  "  The  fcripture  language,  concerning 
the  reduced  or  reftored,  in  confequenceof  the  mediatory  inter- 
pofition  of  Jefus  Chrift,  is  fuch  as  to  lead  us  into  the  thought 
that  they  are  comprehenfive  of  m.ankind  univerfally.'' 

"  There  is  one  text  he  will  venture  to  fay  is  fully  comprehen- 
five of  this  idea,  that  the  redeemed  by  Chrift  are  comprehenfive 
ofm<ankinduniverfally."  It  is  Rev.  5.  13.  "  And  every  crea- 
ture which  is  in  heaven,  and  on  earth,  and  under  the  earth,  and 
fuch  as  are  in  the  fea,  and  all  that  are  in  them,  heard  I  faying, 
Blefilng,  and  honour,  and  glory  and  power  be  unto  him  that 
fitteth  upon  the  throne,  and  unto  the  Lamb  forever  and  ever." 

Upon  which  he  argues,  ^^  thefe  words  evidently  look  forward 
to  the  completion  of  the  fcheme  of  God  with  reference  to  man- 
kind, or  to  the  time  of  God's  being  all  in  all  3  bringing  in  the 
iinlefs  intelligences  above,  as  uniting  with  the  whole  race  of 
Adam,  in  giving  the  glory  of  their  redemption  to  God,  who 
contrived  it,  and  to  Chrift  thatcarried  itintoexecution."  ^^And 
that  mankind  univerfally  are  the  perfons  finging  this  hymn  of 
praife,  in  concert  with  the  holy  angels,  he  fays,  is  evident  from 
the  enumeration  here  made,  which  is  in  the  fulleft  and  moft 
extenfive  terms  i"  ''  for  it  is  the  creatures  in  heaven,  on  earth, 
under  the  earth,  and  in  the  feas,  and  all  things  in  them/'  And 
adds,  "the  whole  human  kind  are  found  in  the  places  fpecified, 
and  the  fpecification  of  the  places  which  contains  them  all,  is  a 
fure  argum.ent  he  intended  to  comprehend  them  all."  And  he 
quotes  the  defcription  in  the  loth  chapter  as  parallel  to  confirni 
it.  "  And  I  faw  the  dead,  fmall  and  great,  ftand  before  God,'' 
that  is  Chrift  the  Judge,  v.  1 2.  "  and  the  fea  gave  up  the  dead 
which  were  in  it,  and  death  and  hell  delivered  the  dead  which 
v/ere  in  them,"  v.  13.  He  adds,  the  creatures  fpoken  of  in  the 
5  th  chapter  as  under  the  earth,  are  thofe  very  ones,  of  whom  it 
is  faid  in  this  place  "death  and  hell  gave  up  the  dead  in  them," 
(the  text  doth  not  fay  fo,  it  is  without  any  proof)  and  "  the 
creatures  in  the  fea"  he  fays,  "  are  the  dead  that  the  fea  is  here 
faid  to  give  up,"  (all  without  proof)  whence  he  concludes,  as 
$he  enumeraUQA  of  creatures  in  the  5th^  is  more  particular  and- 

N  n  ftronger 


( ,  :^74  )  ^ 

flronger  than  "  of  the  dead"  in  the  loth,  mankind  univerfally 
mull  be  comprehended  in  it/'  The  more  natural  inference  is^ 
the  apofliledoth  not  mean  the  fame  creatures precifely  in  the  two 
defcriptions.  "  He  is  pretty  confident,  no  other  fenfe  can  be 
given  of  this  text,  allowing  the  words  their  due  natural  force 
and  a  confident  meaning,"  p.  238,^,40,41.  To  me  it  is  clear, 
this  conllruction  cannot  be  fupported  by  any  jud,  known  rule 
of  expofition  whatever.  Pie  takes  for  granted  the  text  looks 
forward  to  the  time  when  the  fchemeof  God  will  becompleated^ 
and  he  will  be  all  in  all.  If  allowed,  this  cannot  help  him  :  for' 
we  have  proved  this  will  take  place  at  the  period  of  the  lafl 
judgment  when  the  wicked  will  be  excluded  falvation,  and 
confequently,  from,  taking  part  in  this  fong.  Befides,  the  text 
is  immediately  conne61:ed  with  ^^  Chrift's  receiving  the  book 
and  opening  the  feals"  to  unfold  the  grand  fcenes  of  providence 
to  take  place,  to  the  future  judgment,  when  the  wicked,  fo  far* 
from  joining  with  the  redeemed  in  the  celebfatioii  of  this  divine 
fong,  ''fhall  be  cafl  into  the  lake  of  fire,"  Rev.  10*  15.  Again, 
he  takes  for  granted,  that  '*  every  creature"  in  this  text,  means 
mankind,  them  only,  and  univerfally  j  without  any  fupport 
from  the  text,  the  context  and  connexion ;  and  when  it  is  never 
fo  ufed  in  the  new  tefhament,  as  we  have  before  ihewn  1  and 
when  we  have  proved  from  1  Tim.  4.  4.  this  very  phrafe  is 
ufed  for  the  inferior  part  of  the  creation,  only.  He  likewife 
takes  for  granted,  this  defcription  and  that  in  the  20th  chapter 
are  parallel ;  whereas,  it  is  clear  they  are  not  fo  in  exprefiion  of 
defign.  The  defign,  in  the  5th  chapter  is  to  illuftrate  the  glo- 
ries due  and  to  be  paid  to  God  and  Chrift  in  his  (late  of  exalta- 
tion ;  not  only  for  the  benefits  of  his  redemption,  but  for  his 
fupreme  powers  of  government,  and  the  benefits  of  his  divine 
adminiftration  ;  of  which  every  creature  in  all  this  lower  crea- 
tion in  earth  and  feas  partake,  and  therefore  may  all  naturally 
and  literally  be  taken  in  with  miankind  as  fubferving  his  praife* 
But  the  20th  hath  refped  to  the  final  judgment,  and  therefore 
to  mankind  only.  And  the  defcription  of  all  the  dead  raifed  in 
earth  and  feas,  *^  of  all  the  dead  fmall  and  great  (landing  before 
God"  is  fo  particular  and  appropriate  to  mankind,  as  cannot 
pofTibly  be  miftaken.  *^Every  creature"  is  not  found,  in  this 
latter  defcription.   To  fettle  the  meaning  of  the  text,  the  words 

muft 


muft  be  taken  either  literally  or  figuratively ;  in  both  ways  I 
conceive  his  conftru6lion  n:iufV  fail  of  fupport.  If  the  defcrip- 
tion  "  faying  *  be  taken  figuratively,  "  that  his  adorable  admi- 
niflration  opening  upon  the  world,  would  be  fo  glorious  and 
extenfively  beneficial,  that  all  creatures  in  earth  and  feas  as  well 
as  mankind  Hiould  partake  of  the  benefits  ;  and  all  in  fad  be 
made  to  fubferve  the  glory  ^nd  praife  of  him  that  fits  upon  the 
throne  and  of  the  Lamb,  in  concert  with  the  holy  part  of  the 
creation  ;  agreeable  to  other  prophetick  defcriptions  ^*  all  thy 
works  fhall  praife  thee,  O  Lord,  and  thy  faints  fiiall  blefs  thee," 
Pfa.  145. 10.  And  as  the  idea  of  the  glory  of  his  adminiftration 
was  taught  the  prophet  Ifaiah  by  the  feraphims,  when  he  faw 
Chrift's  glory ;  ''  the  whole  earth  is  full  of  his  glory,"  Ifa.  6. 
1,2,3.  and  John  ^^'  4^-  If  this  be  the  true  meaning  of  this 
text,  as  feems  moft  probable,  it  takes  away  the  whole  ground 
of  the  other  conftruction  :  and  if  the  text  be  taken  literally,  and 
the  word  creature  be  limited  to  mankind  and  the  praife  be  vocal 
only,  for  which  no  one  hath  any  warrant,  yet  I  conceive  his 
conftrudion  muft  fail  :  for  the  text  had  dpubtlefs  a  literal  ful- 
filment in  the  time  of  the  vifion  j  or  which  is  the  fame  thing,  in 
the  fer\fe  intended,  it  was  at  that  time  true,  in  fa6t.  The  di6lion 
in  the  text  fpeaks  it  plainly,  Confequently ,  if  it  looks  forward 
to  another  fulfilment, it  will  doubtlefs  be  of  thefamekind  efien.- 
tially.  This  is  the  general  fcripture  rule,  where  a  twofold  lit., 
eral  accomplifhm.ent  is  dsfigned  :  of  which  the  forecited  in- 
ftance,  Ads  1 1  •  is  a  decifive  illuftration.  The  future  pouring 
out  of  the  Spirit,  will  be  efient'ialiy  the  fame,  and  for  the  famie 
grand  purpofe,  of  fandifying  andfaving  men  j  as  in  that  day. 
Now  in  the  time  of  the  vifion,  th,ere  was,  none  of  the  wicked 
raifed  from  the  dead,  out  of  the  earth  or  feas  to  join  in  this  di- 
vinefong  ;  andweinfer  there  never  willbe,  in  any  future  period. 
They  are  excluded  the  text.  Again,  if  taken  literally,  all  that 
are  or  ever  will  be  in  hcU,  are  excluded.  They  are  excluded 
in  the  diction  in  the  text,  v/hich  liixiits  it  to  creature,,  in  heaven^ 
on  earth,  under  the  earth  and  in  the  feas.  Hell  is  left  out  of 
the  defcription  :  and  there  is  not  a  textin  fcripture,  that  extends 
the  benefit  of  Chrift's  adminiftration  to  any,  after  they  are  fent 
into  that  place  of  torment.  Fui:ther,  it  feems  it  cannot  be  ful-^ 
filled  after  the  future  judgment,  in  which  the  wicked  will  bs 

condenin^d^ 


(  '^76  ) 
condemned  5  for  then  the  earth"  and  feas  will  be  burnt  up,  and 
be  no  more.  And  it  feems  a  grofs  abfcrdity  to  predicate  fight 
and  hearing  upon  ''  creatures  on  earth,  under  the  earth,  and  in 
the  feas,"  when  in  fa6t  there  is  no  earth,  no  feas  nor  any  crea-. 
tures  in  them,  to  be  feen,  Confequently,  the  condem.ned  iii 
that  day  muit  be  forever  excluded  a  part  in  this  divine  fcng^ 
by  the  literal  defcription  in  the  text.  And  it  is  to  be  noted,  it 
cannot  be  fulfilled  in  the  new  earth  j  for  it  is  exprefsly  inferted 
in  It,  ^^  there  was  no  more  fea,"  Rev.  21.  i ,  Upon  the  literal 
conftrudlionj  this  muft  be  taken  literally.  And  as  there  is  no. 
fea  there  for  creatures  to  be  in,  the  didlion  of  the  text  excludes 
a  fulfilment  of  it,  there.  Moreover^  if  the  creature  mufl  be  li- 
mited to  mankind,  and  the  conftrudionftridtly  literal ;  it  feems 
the  fight  and  hearing  muft  be  fo,  likev/ife.  And  upon,  this 
fcheme,  what  a  firange  fight  and  hearing  muft  this  be  extended 
to  fee  and  hear  creatures  on  the  earth  ^nd  under  the  earth  and 
.  in  the  feas,  ages  of  ages  after  the  future  judgment  5  and  as  many 
ages,  after  there  has  had  been  in  faft,  no  earth,  nor  feas,  nor 
creatUi^es  to  be  feen  in  them.  Surely,  this  fight  and  hearing 
muft  be  figurative  with  a  v/itnefs  :  for  it  figures  away  the  earth 
and  feas  and  creatures  in  them,  the  very  foundation  of  the  vifion 
itfelf :  it  is  fuch  a  figure  as  is  not  to  be  found  in  revelation,  nor 
in  any  of  the  good  rhctoricions  of  this  world.  Now  by  all  this, 
it  feem.s  evident  that  his  exposition  which  includes  all  the  finally 
wicked  in  this  defcription,  cannot  be  fupported,  but  is  every 
way  confuted^  by  the  ftrift^  literal  conftruclion  of  the  text.— 
Whereas,  the  fenfe  we  have  given  of  it,  is  eafy  and  important, 
and  well  comports  with  the  defign  of  the  prophecy.  1  will 
only  add^  fhould  we  admiit  the  *^ creature*'  here,mean3  rational 
creature  only,  it  will  not  follow  that  it  means  the  whole  race  of 
mankind  -,  or  more,  than  the  holy  and  obedient  part  of  it,' only. 
For  two  reafons  :  one  is,  that  it  is  common  to  find  a  greater 
licence  in  heightening  defcriptions  in  poetic,  hieroglypic  and 
prophetic  writings,  than  in  thofe  that  are  didadic,  narrative  or 
argumentative  i  and  we  are  not  bound  to  the  famiC  ftritl  rule 
of  literal  conftrudtion,^  nor  v/ill  they  often  bear  it.  And  this 
limitation  of  it,  to  the  holy  part  of  the  creation,  will  very  well 
accord  in  the  connexion  of  dit  vifion  :  for  it  is  the  holy  ones  in 
heaven^  and  elders  from  our  world  only,  that  are  employed  in 

this 


,  (  ^77  ) 
this  glorious  chorus,  in  the  preceeding  part.  From  whence  It 
is  rational  to  fuppofe,  this  defcription  to  be  a  prophetic  repre- 
fentation  of  '^  every  creature'*  of  the  fame  charafter,  heavenly 
fpirit  and  temper^  on  earth  and  in  the  feas,  that  in  due  time 
ihall  be  brought  to  bear  a  part  in  this  divine  fong  ;  and  this, 
revelation  very  clearly  teaches,  will  be  the  truth  of  fad.  The 
other  reafon  is,  that  it  is  agreeable  to  the  fpirit  of  the  prophetic 
writings,  to  ufe  ilich  a  ftrong  manner  of  defcription  when  the 
friends  of  God  and  his  people,  only,  are  intended,  Of  this  we 
have  a  decifive  example  in  the  univerfal  fong  of  praife  of  all  in 
heaven  and  earth  in  the  deftrudion  of  old  Babylon,  Jer.  5 1 .  48. 
^'  Then  the  heaven  and  the  earth,  and  all  that  is  therein,  fhall 
fing  for  Babylon  :  for  the  fpoiler  fhall  come  unto  her,  from  the 
north,  faith  the  Lord."  Now  a  man  of  ingenuity,  who  had  a 
fcheme  to  fupport  by  it,  would  make  it  very  plaufible,  that 
mankind  univerfally  were  concerned  in  this  fong.  He  v/oulcj 
fay,  by  "  heaven  and  earth"  are  meant  the  intelligent  inhabit-r 
ants  of  both  worlds  y  by  earth  is  intended  earth  and  feas,  as  Col, 
1 .  16  ;  and  by  "  all  that  is  therein"  is  included  and  intended  all 
that  have  ever  lived,  and  died  and  been  buried  in  earth  and 
feas,  which  comprehends  all  mankind.  Whereas,  what  is  in- 
tended by  this  ftrong  defcription  is  the  friends  of  God,of  juftice 
and  of  the  people  of  God,  the  iews  who  were  to  have  deliver- 
ance by  it.  The  many  millions  in  the  foregoing  ages,  who  were 
'gone  off  the  ftage^  could  have  no  concern  in  it.  The  numerous 
Babylonians  who  were  ruined  by  the  judgment,  mufb  certainly 
be  excepted,  notwithftanding  '^  the  all  that  is  therein  :"  they 
could  not  chant  the  fong  of  their  own  deftruftion  againft  the 
force  of  felf-love,  the  natural  defire  of  life  and  good,  and  the 
moil:  deep-rooted  affe6lions  of  nature ;  the  fuppofition,  is  the 
greateft  abfurdity.  Again,  their  vaftly  numerous  connexions, 
by  affinity,  commerce,  friendfhip  and  the  like,  confifting  of 
many  thoufands,  perhaps  miillions,  muft  be  exempted  and  ex- 
cluded, on  the  fame  ground.  Now  I  fee  not  but  the  text  in 
difputemayjuft  as  vv^  i  have  the  fame  limited  conftru6tion. 
The  context  clearly  leads  to  it,  and  it  is  the  fandified  in  this 
world  only  ihall  have  part  in  the  falvation  on  which  the  fong  is 
fuppofedly  founded.  "  The  every  creature"  as  applied  to  aH 
Qf  that  diftindtive  charg-fterj,  is  highly  proper.    And  ir  is  full  as 

iiibfurd 


(     278     ) 

^bfurd  to  fuppofe  thofe  who  perifh  from  the  falvation  of  God, 
fhould  bear  a  part  in  this  divine  fong,  as  that  thofe  who  perifhed 
in  Babylon  fhould  take  a  part  in  that  which  was  fung  on  that 
occafion.  Now  either  this,  or  the  expofition  we  have  before 
given,  I  apprehend,  "  will  allow  the  words  their  natural  due 
force,  and  a  confiilent  meaning." 

We  have  now  confidered,  and  I  hope  fully  anfwered  all  his 
principal  proofs  s  but  there  are  feveral  other  texts  which  he,  and 
others  in  that  fentiment,  lay  weight  upon,  which  require  our 
notice.  Such  as  the  predictions  and  promifes  to  Abraham, 
Gen.  1 2.  2,3.  "  And  I  will  make  of  thee  a  great  nation^  and  I 
will  blefs  thee,  and  make  thy  name  great,  and  thou  ihalt  be  a 
bleinng,  And  I  will  blefs  them  that  blefs  thee,  and  curfe  him 
that  curfeth  thee  :  and  in  thee  fhall  all  the  fair^ilies  of  the  earth 
be  blelfed."  And  chap.  18,18.  "  And  all  the  nations  of  the 
earth  Iball  be  bleffed  in  him,"  And  chap.  22,  i8i,  "  In  thy 
feed  fhall  all  the  nations  of  the  earth  be  bleffed."  Chap,  15.5, 
^^  Look  now  toward  heaven,  and  tell  the  ft^rs,  if  thou  be  able 
to  number  them  :  and  he  faid  unto  him,  fo  Ihall  thy  feed  be.'^ 
Upon  thefe  texts,  it  is  faid,  *'  that  all  nations  and  all  the  fami- 
lies of  the  earth"  is  naturally  exprefHve  of  all  mankind  j  and  fo 
yfed  in  fcrlpture.  That  the  words  confidered  in  themfelves, 
and  m.uch  m.ore  in  connexion  with  the  other  texts  he  hath  pro- 
duced, very  readily  offer  this  fenfe  :  and  that  none  other  fully 
comes  up  to  the  number  expreffed  in  the  lafl :  ||  and  enquires, 
what  conflrudion  can  be  more  honourable  I  &c.  We  reply, 
that  which  is  true,  and  agreeable  to  fad.  This  defcant  we 
judge  too  fuperficial,  to  form  a  decifive  or  probable  conclufi- 
on  upon.  So  likewife,  is  his  general  defcant  upon  fimilar  pro- 
phecies and  promifes,  couched  in  general  terms  and  flrong  de-« 
fcriptions.  He  fays,  the  partial  events,  to  v/hich  they  are  ap- 
plied comm.only,  by  no  means  come  up  to  the  full  mxaning  of 
the  ftrong  and  extenfively  benevolent  terms,  in  which  they  are 
expreiTed,  ''and  by  fuch  cqnftrudions,  there  is  danger  of  expo- 
fing  the  oracles  of  God  to  contempt,"  p.  251.  And  I  tind 
other  writers  lay  great  ftrefs  upon  the  univerfal  terms,  "  all  the 
ends  of  the  earth,""  all  people,"  "nations"  "  kingdoms"  "all 
fleih,"  &c.  in  v/hich  thefe  predidions  are  delivered.     It  may 

net 

jj    p.  341,2,3,^. 


(    ^79    ) 

not  therefore  be  improper  in  this  place,  to  difcufs  the  fubje6ii 
generally,  to  remove  the  force  of  thefe  arguments,  at  once. 
And  it  feems  the  more  proper  and  requifite,  becaufe  thefe  others 
are  chiefly  fummary  repetitions,  or  more  particular  ilhiftrations 
of  thefe  grand  predi6tion3  and  promifes  made  to  Abraham  ; 
referring  to  the  fame  grand  defign  and  work  of  God.  The 
difcufllon  of  the  fubje6t  in  two  points  of  view,  perhaps  may  {tt 
it  in  a  clear  and  convincing  light,  (i.)  By  fnewing,  it  is  not 
the  defign  of  thefe  or  any  other  texts  of  fcripture,  to  indicate 
and  afcertain  the  precife  number  of  mankind  that  fhall  finally 
be  favcd.  (idly.)  That  neither  thefe  or  any  other  predidions 
will  bear  their  conftru6tion,  which  is  confuted  by  rcafon,  fcrip- 
ture and  fad.  In  the  firfl:  place,  it  feems  evident,  it  is  not  the 
defign  of  revelation,  to  afcertain  the  numbers  that  fhall  finally 
be  faved  :  it  is  a  fecret  with  God,  which  he  hath  never  revealed. 
It  is  a  curiofity,  could  do  us  no  good ;  and  is  \Vifely  concealed 
from  us  :  the  whole  tenor  of  revelation  teaches,  it  turns  upon 
the  char  afters  formed  by  his  grace  in  this  world ;  and  therefore 
Cannot  be  known  by  men,  only  in  the  day  of  judgment,  when 
the  charaders  and  ftates  of  all  men  will  be  difclofed  and  finally 
lettled.  Had  this  been  the  defign  of  God,  v/hy  a  repetition 
of  promifes,  which,  in  the  exprefiTions  and  connexions  of  them 
by  no  means  carry  this  fentiment  in  them  ?  when  one  promife 
plainly  exprefling  all  mankind,  would  have  decided  the  matter  ? 
it  is  not  given,  and  certainly  was  not  defigned.  When  the 
queftion  was  moved  to  our  Saviour,  "  Are  there  few  that  be 
faved  ?"  Luke  13.  23.  our  Lord  had  the  fairefb  occ^ion  in  the 
world,  to  fettle  this  matter  decifively,  by  his  own  authority,  as 
to  the  full  extent  of  the  plan  of  mercy  and  the  precife  numbers 
to  be  faved.  He  hath  not  done  it  in  their  favour.  Why  not  ? 
If  it  was  a  fit  objed  of  revelation,  why  did  not  he,  who  taught 
the  way  of  God  perfedlly,  reveal  it  ?  If  it  is  the  very  glory  of 
the  gofpel,  how  can  we  acquit  him,  as  to  wifdom  and  faith- 
fulnefs,  in  not  publifhing  it,  upon  fo  inviting  an  occafion  ? 
Again,  if  taught  of  God,  to  Abraham,  and  to  the  church  by 
Mofes  and  the  prophets,  and  was  in  fa6t  a  peculiar  glory  of  their 
doftrine  ;  why  did  not  he,  who  embraced  all  occafions  to  ex- 
plain the  dodtrine  of  Mofes  and  the  prophets,  at  leaft  refer  us  to 
thefe  promifes  to  Abraham,  as  a  decifioa  of  the  queftion  ?  an 

•univerfalift 


(     aSo    ) 

univerfalift  v/ould  have  done  it  -,  would  have  beeii  glad  of  the 
occafion  :  for  they  do  it  without  any  occafion  given.  Our  Sa- 
viour did  it  noti  neither  do  the  apoillcs  (tho'  often  refering  to 
them)  once  refer  to  them,  in  this  view.  Why  did  not  our 
Lord  do  it  ?  Was  it  becaufe  "  this  dodrine  that  all  men  ihould 
be  faved,  was  unfit  to  be  publillied  to  the  world  ?  If  fo,  it  con- 
demns them  of  prefumption  and  audacity,  in  adventuring  to 
publifh  to  the  world,  a  dodrine,  that  the  wifdom  of  our  Savioui* 
judged  unfit  to  be  taught*  Or  was  it  becaufe,  there  is  no  truth 
in  this  do6trine  ?  this  appears  the  reafon,  in  our  Lord's  reply  i 
that  all  men  will  not  be  finally  faved,  as  is  conceded,  if  the 
next  fiate  be  final,  as  hath  been  proved.  And  doth  not  this 
condemn  them,  for  deluding  the  v/orld  with  grofs  error,  under 
the  garb  of  a  glorious  gofpel  truth  ?  It  is  evident  in  the  reply 
of  Chrift,  V.  24,25, 26, 27,!28.  "  that  many  will  not  fo  feek  and 
ftrive  as  to  enter  into  life  :  that  in  the  great  day,  all  workers  of 
iniquity  will  be  configned  to  future  mifery  ;  and  the  door  of 
divine  mercy  will  be  Ihut  againft  them,  that  they  cannot  be 
faved.  And  it  feems  evident  from  what  hath  been  faid,  that 
tlie  precife  number  that  fhall  be  faved  is  not  an  object  of  divine 
revelation ;  and  that  it  cannot  be  defigned  in  thefe  promifes, 
that  all  mankind  Ihould  be  the  fubje6ts  of  the  blefiings  promi- 
fed  ;  becaufe,  the  promifes  are  never  fo  referred  to  and  applied 
by  our  Saviour  and  his  apoilles  upon  the  moil  inviting  occafi- 
ons  ;  as  they  certainly  would  have  been,  if  this  was  their  grand 
intention.  Their  conflru6lion  is  certainly,  befide  and  againft 
the  intention  of  them.  And  this  will  be  more  clear,  v/hile  we 
0iev/  fecondly,  their  confl:ru6lion  is  confuted  by  the  concurrent 

teftiniony  of  reafon,  fcripture  and  fa6l. Reafon  and  common 

fenfe  teaches  us,  if  they  are  blelTed  as  families  and  nations,  in 
Abraham  and  his  feed,  it  muft  be  during  their  exiftence  in  fa- 
mily and  national  ftate  :  and  therefore  it  cannot  look  back  to 
the  pre-exiitent  ungodly  families  and  nations  vvho  had  a  long 
time  periihed  before,  and  in  the  flood,  and  in  fucceinve  gene- 
rations after  it,  to  that  period.  For  it  feems  an  impOiTibility  in 
nature,  that  they  fhould  be  the  fubjecls  of  this  bleHing  accord- 
ing to  the  di6tion  of  the  text,  that  is,  "  be  bleffed  as  families 
4nd  nations  ;"  when  they  then  had  not,  nor  ever  would  have 
exiftence  more^  in  family  and  national  ftate.     And  belldes,, 

predidions 


C    ^8i    ) 

predidions  never  look  backwards,  it  is  againft  the  nature  of 
them,  they  always  look  forward  to  fome  future  period  of  tinae 
for  their  fuliih"iient.  Neither  can  it  extend  beyond  the  end  of 
the  world  and  the  lad  judgment,  for  then  the  wicked  will  never 
exift  any  more  in  family  and  national  ftate^  to  be  in  a  capacity 
for  thefe  blefnngs^  according  to  the  diction  of  the  text.  Confe- 
quently,  the  ungodly  who  periHied  before  Abraham,  and  all 
the  wicked  that  are  condemned  in  the  day  of  judgment,  are 
cur  off  from  all  hope  of  thefe  bleflings  promifed,  by  the  very 
language  in  which  it  is  expreffed.  Again,  it  cannot  be  exten- 
ded to  all  the  families  and  nations  cotemporary  with  Abraham* 
Thediclion  is  not  in  thepait,  norprefent^but  in  the  future  tenfe> 
and  points  to  fome  micmorable  future  period,  wherein  all  the 
families  and  nations  of  the  earth  then  living,  jQiall  be  bleffed. 
Befides^  the  annexed  curfe  to  his  enemiies^  fhews,  that  his  enemies 
did  not  belong  to  the  families  and  nations  that  fhould  be  blef- 
fed  in  him  :  his  friends  fhould  be  bleffed,  his  enemies  ihouid 
be  curfed  i  but  that  his  enemies  fhould  be  curfed  and  yet  blef- 
fed  in  him  5  the  fame  perfons  at  the  fame  time^  is  repugnant  to 
common  fenfe,  and  a  manifeft  contradiction.  By  the  fame  ruje, 
the  families  and  nations  v/ho  v/ere  accurfed  of  God,  and  as  fuch 
devoted  to  utter  deflrudion^  could  not  be  the  obje6ls  of  thefe 
bleffings  :  fuch  as  the  nations  of  Canaan,  the  Am.alakites,  &c. 
who  were  devoted  to  utter  deitrudlion  and  extirpation  :  to 
fuppofe  the  God  of  Abraham  fhould  blefs  them  with  the  blef- 
fings promifed  to  Abraham,  and  curfe,  devote  and  execute  utter 
deftru6lion  on  them,  as  famiilies  and  nations,  is  repugnant  to 
all  reafon.  And  it  is  alike  certain,  that  thefe  oromifed  bleilino'ss 
hath  not  come  upon  all  the  families  and  nations  of  the  natural 
pofterity  of  Abraham.  Is  it  true  of  the  Edomiites  ?  or  of  the 
pofterity  of  Ifhmael  ?  Is  it  according  to  their  charader  and 
ilate  as  predi6led  by  the  Spirit  of  truth  ?  '^  and  he  will  be  a  v/ild 
man  ;  his  hand  will  be  againfteveryman,  and  every  man's  hand 
againit  him  :  and  he  fhall  dwell  in  the  prefence  of  all  his  bre- 
thren," Gen.  16.  12  ?  Is  it  true  of  this  nation  ^'  that  all  things 
are  reconciled  in  him,''  that  they  all  bow  to  the  authority  of 
God,  have  the  faith  of  Chriil,  and  the  genuine  Ipirit  of  the  gof~ 
pel  in  love  and  peace  and  all  gofpel  obedience,  as  will  be  the 
cafe^  when  thefe  pronaifed  bleiTings  come  upon  ail  the  nations 

Oo  of 


(       282       ) 

of  the  earth  ?  ^^'  ho,  that  is  acquainted  with  the  hiftory  of  the 
Arabians,  and  knows  their  character  and  manners,  living  by 
rapine,  robbery, theft  and  murder  from  generation  to  generation, 
can  think  they  are  bieiTed  with  the  dillinguifned  bleffings  of 
Abraham,  as  families  and  as  a  nation  ?  And  St.  Paul  was  fo 
far  from  admitting  their  unlimited  fenfe,  that  in  direct  oppofi- 
tion  to  it,  he  fhews  us  plainly,  thefe  bleffings  were  not  to  take 
place,  in  all  the  fam-ilies  of  Abraham's  natural  poilerity.  Not 
in  his  poilerity  by  Keturah,  nor  by  Hagar  in  the  line  of  I.fh- 
mael,  ''  but  in  Ifaac  fnall  thy  feed  be  called,"  Rom.  9.  6,7,8. 
and  in  the  line  of  Ifaac,  in  Jacob  not  Efau,  v.  13.  And  it  is 
very  evident,  that  thefe  bleiTings  have  not  in  fact,  come  upon 
all  the  families,  in  the  line  of  Ifaac  and  Jacob,  Were  the 
families  of  Corah,  Dathan  and  Abiram  and  their  wicked  ad- 
herents, who  perifned  in  terrible  wrath,  blefled  with  the  pecu- 
liar bleffings  of  Abraham  ?  Are  the  Jews  ncv/  as  a  nation,  in 
the  enjoym.ent  of  this  bleffing  ?  v/hen  for  mxore  than  feventeen 
hundred  years  they  have  been  and  now  are  difperfed,  a  hiffing, 
curfe  and  execration  among  all  nations,  as  predided  by  Mofes  ? 
Do  all  their  families  in  this  exiled  ftate,  enioy  the  bleffings 
promifed  to  Abraham,  while  the  vail  is  on  their  hearts,  and  they 
remain  in  blindnefs,  unbelief  and  difobedience,  call  out  of  the 
kingdom  of  God  and  becomie  an  execration  ?  Such  a  conftfuc- 
tiOn  of  thefe  promifes  as  extended  to  all  nations,  and  all  families, 
to  all  mankind  in  all  pailj  prefent  and  future  generations,  feems 
extravao;ant  in  the  hidieu:  des-ree.  When  it  is  fo  notorious  in 
hS:,  it  never  v/as,  nor  now  is,  true  of  any  one  nation  on  earth 
in  this  extent ;  no,  not  of  the  m.ofl:  favoured  of  Abraham's  pof- 
terity.  Moreover,  their  conilruftion  fuppofes,  the  bleffings 
promifed  to  the  nations  and  families  of  the  earth,  are  pi-omiifes 
of  the  heavenly  inheritance  to  all,  to  whom  they  appertain. 
But  upon  what  grounds  ?  the  fcripture  every  where  connedts 
this  inheritance,  not  with  a  family  or  national  character  and 
ilate,  but  always  with  a  diftindlive,  diftinguifhing,  perfonal 
charader,  in  this  life.  The  promifes  of  it  are  to  them,  that 
"believe,"  repent,  who  do  his  commandments,  to  the  pure  in 
heart— in  a  w^ord,  to  thofe  who  are  bleffied  with  the  faith  and 
piety  of  Abraham  :  thefe  only  by  fcripture  account,  are  fubjedls 
and  heirs  of  the  heavenly  inheritance*    But  fhould  we  admit, 

thefe 


(     283     > 

thefe  promifes  defigned  of  the  heavenly  inheritance,  ftill,  their 
caufe  is  in  ruins  :  for  the  curfe  to  the  enemies  of  Abraham,  and 
to  the  accurfed  nations  and  families,  muil  be  underftood  in  the 
fam.e  way  of  confbrudionj  to  be  an  eternal  exclufion  from  this 
inheritance  and  confignment  to  defTru6lion  :  for  furely,  the 
curfed,  fhall  not  inherit  with  the  blelTed.  It  is  clearly,  not 
necelTary  to  fuppofe,  that  all  the  members  of  the  families  and 
nations  on  whom  this  blefTing  com.es,  are  the  children  of  Abra- 
ham by  that  faith  whereby  "the  jufl  do  live"  and  fnall  poiTefs 
the  heavenly  inheritance.  Eli's  family  were  under  this  blef- 
fing,  and  yet  his  fons  were  fons  of  belial,  and  cut  off  in  wrath. 
David's  family  were  furely  under  this  blefling ;  and  yet  his  fons 
Amnon  and  Abfalom,  were  children  of  forrov/  to  him  :  their 
wicked  lives  and  violent  deaths  dlveiled  him  of  all  hope  for 
them,  beyond  the  grave  ;  and  produced  a  wound  in  his  foul  in- 
curable by  all  the  world---by  every  thing,  but  the  grace  of  the 
covenant,  wherein  he  had  perfonal  fafety  ;  whence  he  drew  his 
comfort  and  fupport,  as  '^all  his  falvation  and  all  his  defire/' 
2  Sam.  23.  5.  Well  inftru&d  and  regulated  families,  profef- 
fing  the  chriftijin  faith  and  godlinefs  and  in  covenant  with  God, 
are  under  this  bleffing  of  Abraham  ;  to  fuch,  the  apcfcles  apply 
thefe  promifes,  as  Atts  2,  38,39.  Gal.  3.  9,  27,28,29.  and 
Gal.  4.  28.  and  yet,  no  judicious  perfoh  v/ill  fay,  all  the  mem- 
bers of  luch  families  are,  of  courle,  heirs  of  the  heavenly  inhe- 
ritance. So  likewife  nations,  bleffed  with  the  gofpel  and  dif-. 
peniatlon  of  the  kingdom  of  God,  and  profefling  chrifhianity  ; 
favoured  with  happy  civil  and  religious  privileges,  and  all  defi- 
rable  advantages  for  obtaining  the  heavenly  inheritance,  may 
be  called  blefTed  :  although  there  m*ay  be  thoufands  of  mifera- 
biefubje6ts  in  them.,  v/ho  make  themfelves  fo,  by  their  own 
folly  and  wickednefs,  running  their  own  rain,  for  time  and  eter- 
nity. In  this  fenfe  Balaam,  by  the  fpirit  of  infpiration,  repeat- 
edly pronounced  Ifrael,  a  nation  bleiTed,  and  that  fnouid  be 
bleffed  :  in  Numb.  23d  and  24th  chapters.  So  fays  our  Lord, 
"  BleiTed  are  your  eyes,  for  they  fee,  and  your  ears,  for  they . 
hear  :  for  verily  I  fay  unto  you,  that  many  prophets  and  righ- 
teous men  have  defired  to  fee  thofc  things  which  ye  fee,  and 
have  not  feen  them  -,  and  to  hear  thofe  things  which  ye  hear, 
and  have  not  heard  them/'  Mat,  13*  ^6^17.  ^nd  yet  he  repeat-> 

ediy 


(  aS4  ) 
cdly  tells  iis,  many  unbelieving,  innpenitent  fmners  under  that 
blefled  difpenfation,  would  be  condemned  with  the  workers  of 
iniquity.  Thefe  things  ferve  to  expofe  the  fallacy  of  their  con- 
llru6lion.  But  the  grand  intention  of  thefe  promifes  exprefsly 
revealed,  it  fnould  feem,  mull  clear  the  fubject  of  ail  difficulty 
and  difpute.  Thus,  v/e  are  defignedly  taught  in  them,  that 
God  v/ould  make  Abraham  the  father  of  the  faithful  and  faved, 
of  all  fam/ilies,  ages  and  generations  ;  as  an  example  to  them 
of  falvation  by  faith  ;  or  of  that  faith  and  piety,  whereby  they 
might  be  faved  :  as  Paul  teaches  us,  Rom,  4.  11,12,13,16, 
Their  confl;ru6tion  is  a  direct  contradidcion  to  it,  by  extending 
the  promife  to  them,  whom  our  Lord  fays  are  of  their  father 
the  devil,  who  live  and  die  without  the  faith,  piety  and  works 
of  Abraham.  Another  thing  intended  is,  that  the  covenant 
made  v/ith  Abraham,  whereby  his  own  famjiy  v/ere  bleifed  with 
fpiritual  bleffings  and  privileges  in  him,  lliould  be  extended  to 
all  believing  families  of  all  nations  and  ages  under  the  gofpel ; 
in  which  icnfe  ail  thofe  families  fhould  be  bleffed  in  him  ;  as 
in  the  texts  forecited  in  Acls  and  Galatians.  But  ''  the  pro- 
mife  to  you  and  your  children,''  is  limited  to  the  called  and  be- 
lieving m  this  world  ;  and  is  no  v/here  extended  to  the  v/icked 
in  the  future  flate.  This  condemns  their  conftruclion,  for  ex- 
tending the  promife  to  the  wicked-  in  the  future  ftate,  befide 
and  contrary  to  the  intention  of  it,  for  they  are  excluded  out 
of  it,  Thefe  texts  teach  us,  the  adorable  MciTiah,  fhould.be 
of  his  feed,  in  and  by  whom,  all  the  nations  have  all  their  blef- 
lings  ;  and  all  the  believing  and  faved  of  all  nations,  fl^ould  be 
forever  blefled.  And  what  is  diredlly  to  our  purpofe  is,  we  are 
defignedly  taught  in  them,  that  '^^  true  believers  of  all  otlier 
nations,  as  well  as  of  the  jews,  fhall  bejuilified  and  fn^ed  in 
him,"  this  infallible  meaning  is  givenus,  GaL  3. 7,8,9.  '^^  Know 
ye  therefore,  that  they  which  are  of  faith,  the  fame  are  the  chil- 
dren of  Abraham.  And  the  fcripture  forefeeing  that  God 
would  juftify  the  heathen  through  faith,  preached  the  gofpel 
before  unto  Abraham,  faying,  ^'  in  thee  fliall  all  nations  be  blef- 
fed.  /So  then  they  which  be  of  faith,  (of  whatever  nation)  are 
blefled  with  faithful  Abraham."  Their  confti-udlion  muil  be 
thus  i  the  fcripture  forefeeing  that  God  would  iuftify  and  fave 
all  nations^  the  unbelieving  as  well  as  believing,  preached  be- 
fore 


(     ^^5    ) 

fore  the  gofpel  to  Abraham.  The  apoftle  limits  it  exprefsly 
to  the  unbelieving,  ^^  they  that  are  of  faith  "  they  and  they  only 
in  the  intendment  of  the  promife,  are  children  and  bleffed  v/irh 
faithful  Abraham.  A  man  miiil  want  eye  fight  who  doth  not 
fee  their  conflruclion  in  extending  it  to  all  the  believing,  is 
in  dired:  contradiction  to  the  apoftle,  and  to  the  intendment  of 
the  promife,  as  explained  and  jifcertained  by  him.  And  he  is 
very  exprefs  in  point,  in  afcertaining  the  true  intendment  of 
thefe  promifes  to  Abraham.  He  tells  us  exprefsly,  the  feed 
intended  in  this  ^reat  promife,  is  Chrift,  v.  i6.  and  confirms 
both  the  extent  and  limiitation  of  the  bleiTings  to  them  who 
believe,  v.  22.  '^  but  the  fcripture  hath  concluded  all  under 
fin,  that  the  promife  by  faith  of  Jefus  Chrift  might  be  given  to 
them  who  believe  ;  and  llluftrates  it  to  the  end  of  the  chapter. 
And  this  extenfion  of  thefe  blefiings  promifed,  to  the  believing 
of  ail  nations  without  difference,  and  limitation  of  them  to  the 
believing  only  j  is  a  do6l"rine  that  runs  through  the  fcripture, 
and  particularly,  all  the  epiftles  of  St.  Paul.  And  he  hath 
taught  and  illuftrated  at  large,  this  limitation  of  the  blefTings  to 
the  believing  only,  in  the  cafe  of  the  unbelieving  jev/s,  the 
natural  pofterity  of  Abraham  in  the  line  of  Ifaac  and  Jacob,  in 
Rom.  9th,  loth,  nth  chapters  ;  (hewing,  they  have  cut  them^ 
felves  off  from  thefe  blefTings,  by  their  unbelief  ^  and  will  re- 
main cut  off  from  them,  till  the  glorious  period  of  the  recal  of 
that  nation  and  their  ingrafting  in  again,  by  faith.  What  can 
be  more  decifively  clear,  than  the  limitation  of  thefe  blefTings 
to  the  believing  only  ?  and  their  confiruction  is  as  dire61:ly  con- 
trary to  the  grand  pra61:ical,  as  doclrinal  intendment  of  thefe 
promifes  j  they  are  defigned  to  carry  a  moft  powerful  encour- 
agement and  motive  to  finners  of  all  nations,  to  look  unto  Chrift 
and  turn  to  God  and  become  his  willing  people,  that  they  may 
become  the  happy  fubjefts  and  heirs  of  the  promiifes.  But  by 
extending  them  to  all  the  unbelieving  and  difobedient,  the 
force  of  this  grand  motive  is  annulled,  and  the  great  defign  of 
their  reduction  in  this  world,  becomes  defeated.  It  is  impor- 
tant to  add,  thefe  promifes  are  defigned  to  teach  and  point  us 
to  a  moft  memorable  future  time,  in  which,  all  the  nations  of 
the  earth  then  exifting,  fhall  literally  and  remarkably  be  bleiTed 
in  Chrift;,  with  the  blefTings  of  his  kingdom  and  grace,  with 

family 


(     286     ) 

family  and  providential  blelTings,  and  that  for  a  long  and  very 
glorious  period.  So  that  all  the  preceding  fuccefs  of  the  gof- 
pel  with  jev/s  and  gentiles,  is  but  as  the  firil  fruits  to  the  full 
harveft,  compared  with  the  fulnefs  of  the  gentiles  in  all  the  na- 
tions of  them,  and  fulnefs  of  the  jev/s  then  to  be  brought  into 
the  kingdom  of  God.  So  that  an  innumerable  multitude  out' 
of  all  nations  and  languages,  fhali  be  faved.  Rev.  7 .  But  two 
things  intirely  overthrow  their  conilruclion  :  one  is,  that  thefe 
bleiTings  are  appropriate  to  believing  nations,  and  to  all  believ- 
ers in  them  -,  and  are  limited  to  them  decifively,  by  the  rule  of 
expofition  given  us,  as  hath  been  i]iew\n.  They  are  converted 
to  the  faith  of  Chrid,  and  fo  enioy  tliefe  bleffings  in  himx.  The 
other  isj  that  however  great  and  extenfive  thefe  bleiTings  are, 
they  come  upon  all,  who  fliall  ever  participate  in  them,  in  this 
ftate,  before  uhe  end  of  the  world.  It  is  while  they  are  in  family 
and  national  ftate,  as  the  diction  of  the  text  plainly  teacheth. 
And  the  fumanary  repetitions  and  illuftrations  of  the  bleffings 
promiifed,  by  the  prophets,  confirms  it.  It  is  promiifed  the  Sa- 
viour ''  he  ihould  have  the  heathen  for  an  inheritance  and  the 
uttermoft  part  of  the  earth  for  a  poiTe(lion."f  But  not  a  foul 
from  hell.  All  the  ends  of  the  world  fiiall  rem.ember  and  turn 
unto  the  Lord  j  and  all  the  kindred  of  che  nations  fhall  worihip 
before  thee.  For  the  kingdom  is  the  Lord's  and  he  is  go- 
vernour  among  the  nations.  A  feed  fhall  ferve  him,  and  it 
fhall  be  accounted  to  the  Lord  for  a  generation.  They  fhali 
come  and  declare  his  righteoufnefs  "  unto  a  people  that  ihould 
be  born,  that  he  hath  done  this. "J  Here  the  converfion  of  all 
nations  is  ftrongly  expreiTed,  but  as  effefted  in  this  world,  v/hile 
the  fuccelllons  of  mankind  continue,  or  they  could  not  declare 
it  "  to  a  people  that  fhould  be  born."  "  He  fhall  have  domi- 
nion ''  from  fea  to  fea"  and  from  the  river  to  the  ends  of 
the  earth.  All  kings  fliall  fall  down  before  him  ;  all  nations 
fliall  ferve  him."§  The  v/hole  defcription  is  in  this  world  :  it 
cannot  be  in  the  *^  new  earth"  ^'  there  is  no  fea"  there.  In  that 
day  "kings  fliall  be  nurfing  fathers  and  queens  nurfing  mothers 
to  the  church  of  God  :"  fervices  peculiar  to  this  fcate,  Ifa.  49. 
23,  and  60th  chapter  throughout.  And  the  call  of  God,  which 
will  be  made  effectual  to  brine  all  the  then  nations  of  the  earth 


.  to 


t  mil.  2.  8.     :  Pfal  22.  27,2?,3o,3i.     §  Pfal.  7Z\  8;ii, 


...       C     5^7     ) 

to  a  happy  participation  of  thefe  bleflings,  is,  "  look  unto  mt 
and  be  ye  laved  ail  the  ends  of  the  earth/'  (including  all  the 
nations  of  the  gentiles  then  living  upon  earth,  but  not  afoul 
in  future  mifery  ;  they  are  left  out  excluded,  and  have  no  part 
in  it)  "  for  I  am  God  and  there  is  none  elfe.  I  have  fworn  by 
myfelf,  the  word  is  gone  out  of  my  mouth  in  righteoufnefs, 
and  (hall  not  return,  that  unto  me  every  knee  fliall  bow,  every 
tongue  fhall  fwear.  Surely,  fhall  one  fay,  in  the  Lord  have  I 
righteoufnefs  and  flrength  ;  even  to  him  fhall  mxn  come,  and 
all  that  are  incenfed  againft  him  fliall  be  ailiamed."  (This 
claufe  and  fome  parallel  texts  feem.to  intim^ate,  that  there  might 
remain  fome  individuals,  unreconciled  enemies,  but  they  fnould 
be  fo  few  and  feeble,  as  to  be  afhamed  and  confounded,  and  in- 
capableof  offence  anddifturbance  in  all  God's  holy  m.ountain/') 
And  the  jewifli  nation  in  all  its  fulnefs,  at  that  tim.e,  fhall  par- 
take in  thefe  bleffings.  "In  the  Lord  ihall  all  the  feed  of 
Ifraei  be  jufcified  and  glory,"  Ifa.  45.  22,3,4,5.  and  this  work 
of  God,  is  fo  particularly  and  decifivelyfet  forth  as  to  be  accom- 
plifned  in  this  v/orld,  in  Ifai.  6^,  19,20,21,22,23  verfes,  and 
parallel  texts,  as  that  the  tvidcijyce  cannot  be  evaded.  Verfe 
.  23.  •"  And  it  fhall  come  to  pafs,  that  from  one  new  moon  to 
another,  and  from  one  fabbath  to  another  fhall  all  flefh  comiC 
to  v/orfnip  before  mt,  faith  the  Lord."  Then,  "  the  glad  tid- 
ings of  great  joy  unto  all  people"  announced  by  the  angel  at 
the  birth  of  our  Saviour,  will  be  literally  verified,  to  all  people, 
nations  and  languages  upon  earth.  Then,  *'  the  Spirit  will  be 
poured  out  upon  all  flefh."!|  ''All  flefh  fnall  corne  to  him, 
v/ho  heareth  prayer. "f  ''  The  glory  of  the  Lord  fhall  be  re- 
vealed, and  all  flefh  ihali  fee  it  together ;  for  the  miouth  of  the 
Lord  hath  fpoken  it  :"*  and  all  flefn  ihall  fee  the  falvation  of 
God.":]:  But  when  ?  the  prophet  tells  us,  it  will  be  during  the 
continuance  of  the  prefent  planetary  fyfcem  and  revolutions  of 
days  and  months,  before  the  earth  is  burnt  up  :  when  it  Ihall 
come  to  pafs  "  that  all  ^tVa  fhall  come  and  worfhip  before  the 
Lord,  from  one  new  moon  and  fabbath  to  another."  So  that 
if  thefe  texts  teach  that  all  men  fhall  be  faved  ;  they  alfo  teach 
they  will  all  be  believers  and  true  worfhipers  of  God  ;  and  will 
fee  and  enjoy  the  beginings  of  this  falvation,  in  this  v/orld  ^ 

before 
ii  Joel  2.  28.    t  Pfa.  65.  2.    *  Ifa.  40.  5.    J  Luk.  3.  6. 


(     =8S     ) 
before  the  1  aft  judgment  and  final  conflagration.    And  when 
this  call  of  God,  fliall  have  its  full  eited,  in  the  ingathering  of 
the  fulnefs  of  jews  and  gentiles  (whiletheyexift  as  nations  in  this 
world)  into  the  kingdom  of  God  j  then,  thefe  great  promifes  to 
Abraham,  will  have  their  full  accompliflim.ent :  and  fo,  as  that 
*'  all  the  Ifrael  of  God"  defigned  in  them  (including  the  natural 
and  fpiritual  feed  of  Abraham,  as  expounded  by  Paul)  *^  Ihall 
be  faved."     Conlequently,  all  the  unbelieving  and  ungodlvs 
who  are  condemned  in  the  day  of  judgment,  are  excluded  thefe 
promifes,  and  muft:  remain  forever  excluded  the  bleiTmgs  of 
them.     And  fanciful  theorifts,  may  as  v/ell  imiagine  the  whole 
of  this  divine  work  of  ingathering  and  bleiTmg  the  nations^ 
fhall  be  effected  not  on  this  earth,  but  in  the  moon  ^  as  that 
any  part  of  it  fliall  be  efFedled  for  the  wicked^  after  the  day  of 
iudgment.     There  is  no  time,  or  place  found  and  allotted  in 
fcripture,  for  fuch  a  purpcfe. .  Then  "  time  fhall  be  no  longer" 
no  more.     And  there  is  no  place  in  the  univerfe  revealed,  in 
which  this  great  change  in  nature,  character  and  ftate  can  be 
effefted,  in  them.     Not  in  heaven,  for  the  change  muft  be 
wrought  before,  any  can  enter  there  :  not  in  hell,  for  that  is  a 
place  and  ftate  of  v/rath  without  mercy,  of  weeping  and  mifery, 
and  not  of  ioy  and  falvation.    Not  in  the  new  earth,  for  the 
blefiings  of  it  are  the  inheritance  of  them  that  overcome-— and 
the  wicked  have  another  inh.eritance  aiTigned  them— ^"^  their 
portion  is  in  the  lake  of  fire,"  Rev.  21.  i^y^^.  And  to  fuppofe 
it  to  be  effecled  in  fome  new  created  tranfmutation  v/orld,  is  a 
fpccies  of  infidelity,  and  inch  an  unfcriptural  romantic  creature 
of  imagination,  as  is  unv/orthy  any  regard  by  any  lober,  judi- 
cious chriftian,  wliofe  faith  is  bounded  by  revelation.     So  that 
their  conftruiTLion  of  thefe  glorious  predictions  and  promifes, 
ftands  every  way  confuted  in  fcripture.     But  thole  words  are 
cited  Rom.  1 1 .  32.  "God  hath  concluded  them  all  in  unbelief, 
that  he  mnght  have  mercy  upon  all  :"  it  is  faid  this  may  have 
reference,  to  a  more  full  admiffion  of  jews  and  gentiles  in  the 
coUedllve  fenfe  into  Chriil's  kingdom  on  earth  ;  but  may  not 
be  the  principal  meaning  :  that  it  is  capable  of  a  more  exten- 
five  fenfe,  and  to  extend  it  to  m.ankind  univerfally,  is  thought 
the  moft  noble  and  fignificant,  p.  247,8.    This  text  feems  de- 
figned to  exhibit  the  riches,  fovereigaty  and  glory  of  God's 

mercy 


(     ^?9     ) 

mercy  in  thefalvatlonof  both  jews  and  gentiles  5  inafmnch  as 

when  it  is  difplayed  efBcacioufly  for  their  reitoration  and  falva- 
tioHj  it  finds  them,  all,  in  a  ftate  of  unbelief.  And  there  are 
two  rules  in  the  defcription  of  this  divine  work  (to  name  no 
more)  that  make  it  evident,  it  is  wrought  in  this  world,  and 
cannot  be  extended  to  all  mankind.  As  (i.)  this  great  v/ork 
of  mercy  in  the  redoration  of  both,  is  by  "  grafHng,"  and  there 
is  but  one  way  of  ^'grafHng,'*  by  faith  in  Chrift,  which  is  pecu- 
liar to  this  ftate,  "  The  jews  were  broken  off  by  unbelief,'* 
*'  the  gentiles  were  graffed  by  faith"  ^*  and  fiand  by  faith,"  v. 
10.  and  *^  the  jews  fhall  be  graffed  in  again,  v.  24.  as  a  natiom 
they  fhall  be  converted  to  the  faith  of  Chrift  3"  ihall  look  to 
him  v/hom  they  have  pierced  and  mourn,"  &c.  fo,  fhail  their* 
iniquities  be  pardoned,  and  they  be  bleifed  with  the  ble (Tings 
of  Abraham,  and  of  Chrift,  and  with  the  joys  of  his  falvation. 
This  method  of  mercy  in  faving  finners  whether  jew  or  gentile 
the  apoftie  teaches  exprefsly,  and  profefTedly  in  this  chapter^ 
in  this  great  work  of  mercy  in  the  relloration  of  the  fulnefs  of 
jews  and  gentiles  :  and  he  teacheth  none  other  method,  nor 
doth  the  fcripture  ;  and  therefore,  this  "  mercy  upon  all"  muil 
be  *'the  believing,"  of  all  nations  without  difference ;  and  can- 
not extend  to  the  ungraffed,  unbelieving  part  of  mankind* 
Which  conflrudtion  is  moft  noble  and  fignificant,  that  which 
falls  in  with  the  profeiTed  defign  of  the  apoftle,  and  fupports 
the  gofpel  conflitution  of  "grafEng"  and  falvation  by  faith  5 
or  that  which  contradifls  and  annuls  it,  is  eafy  to  determine-. 
(2dly.)  this  great  work  of  mercy,  in  the  reftoration  of  the  ful- 
nefs  of  the  jews  and  gentiles  will  be  efFe6i:ed  in  this  woi-ld  j 
while  they  remain  diilindl  nations,  retaining  their  national  cha- 
radlers.  This  feems  very  clear  in  the  feveral  parts  of  the  de- 
fcription :  particularly,  in  the  great  benefits  that  fhall  redound 
to  other  nations,  by  the  converdon  and  recall  of  the  jews  into 
the  kingdom  of  God.  "  If  through  their  fall  falvation  came 
to  the  gentiles,  to  provoke  them  to  jealoufy,"  v.  1 1.  that  they 
might  return."  "  If  their  fall,  was  the  riches  of  the  world,  how 
much  more  their  fulnefs,"  v.  12.  Again,  "  If  their  cafting  a- 
way  be  the  reconciling  of  the  world,  what  faall  the  receiving 
them  be"  (in  their  converfion)  *^  but  life  from  the  dead,"  v* 
1 5,    This  plainly  befpeaks  them,  to  be  dX  that  time  diftindfc 

P  p  nations;, 


(.   -90    ) 

nations,  and  retaining  their  well  known  national  chara(?ler3. 
Otherwife,  how  is  it  polTible,  that  their  converfion  and  "  ful- 
nefs"  Ihould  more  abound  "  to  the  reconciling  of  the  world/* 
and  their  reiloration  be  as  '^  life  from  the  dead  '*  to  the  reft  of 
the  world/'  And  again,  how  is  it  poiTible,  that  the  fulncfs  of 
the  jews  and  gentiles  coming  in  as  nations,  can  be  feen  as  co- 
temporary  events,  as  taught,  v.  25,  unlefs  rhey  remain  diftincb 
nations  ?  And  this  is  a  note  of  its  accomplifhment  in  this  world, 
taught  by  our  Saviour,  and  repeatedly  by  the  prophets,  i|  as  well 
as  by  the  apoftle  here.  And  this  point  is  farther  confirmed  in 
the  following  context.  For  upon  the  coming  in  of  the  fulnefs 
of  jev/s  and  gentiles,  is  immediately  added,  v.  i6,  "  and  fo  all 
Ifraei  fnall  be  faved."  And  this  work  of  mercy  is  confirmed 
in  that  and  the  three  following  verfes  :  and  then  illullrated  v. 
30,31.  "  For  as  ye  in  times  paft  have  not  believed,  yet  now 
have  obtained  mercy  through  their  unbelief:  even  fo  have  thefe 
alfo  not  now  believed,  that  through  your  mercy,  they  alfo  may 
obtain  mercy.''  As  fure  as  the  one  had  obtained  the  mercy  to 
be  ingrafted,  by  faith,  fo  furely  fiiould  the  other  obtain  the  like 
mercy,  in  this  prefent  world.  Now  if  the  whole  of  this  work 
of  mercy  treated  of,  refpecling  jews  and  gentiles,  is  in  fa6t 
compleated  in  this  world,"' it  feems  evidently,  againft  the  defign 
of  the  apoftle,  to  extend  this  m.ercy  to  all  the  v/icked  in  the 
future  world.  1  would  notice  one  objeftion  againft  what  hath 
been  offered  : — itisby  fomc  inferred,  from  this  defcription  of 
the  apoftle,  "  that  the  non-eled  reprobate  jews  of  that  time, 

who 
11  It  may  not  be  improper  here  to  notice  one  text,  that  hath  been  much 
millaken  by  feme,  Ezek.  16.  53.  "  When  I  fhall  bring  again  their  cap- 
tivity, the  captivity  of  Sodom  and  her  daughters,  and  the  captivity  of  Sa- 
maria and  her  daughters,  then  will  I  bring  again  the  captivity  of  thy  cap- 
tives in  the  midil  of  them.''  It  cannot  be  meant  of  the  land  or  lake  of 
Sodom,  which  it  feems  will  continue  a  monument  of  warning  to  all  ages 
and  generations.  Nor  can  it  be  meant  of  the  Sodomites,  that  perifhed  ; 
that  they  fhould  be  recovered  at  the  reiloration  of  the  Jews  ;  for  it  feems 
they  will  be  condemned  in  the  day  of  judgment,  Mark  6.  11.^  But  it  muil 
be  the  Gentiles,  figuratively  **Sodom,"  whom  the  Jews  in  pride  and  con- 
tempt looked  upon,  unlefs  they  became  Jews,  as  abandoned  to  deftruftion, 
as  the  Sodomites.  In  reproof,  they  are  here  taught,  in  the  time  of  their 
mercy  and  reiloration,  the  gentiles  ihould  partake  of  the  fame  glorious 
mercy,  and  in  equal  extent  and  fulnefs.  I  know  fome  have  taken  it  as  a 
threatning  of  utter  ruin  to  the  Jews,  like  that  of  Sodom  ;  but  confidering 
the  fubfetjucnt  promifes  to  ihe  Jews*  I -prefer  the  feftfe  already  given. 


(       291       ) 

who  were  broken  ofF  by  unbelief,  enemies  for  the  fake  of  the 
gentiles,  will  be  brought  in,  "  in  the  fulnefs  of  the  jews/'  and 
that  literally  all  the  feed  of  Ifrael  in  all  generations,  vvill  be 
comprized  in  this  grand  refloration,  and  be  faved/'  But  in 
the  objedlion,  it  is  forgotten,  that  nations  live  and  are  perpetu- 
ated on  earth,  in  fucceffive  generacions,  only.  Thofe  that  di^ 
off,  are  never  rcflored,  to  make  a  conflituent  part  of  the  nation 
anym.ore;  to  be  the  fubjed:s  of  its  future  blefTings  or  judgments. 
And  confequently,  the  prediftionsof  bleffings  or  judgments  to 
nations,  have  their  accomplifhment  in  the  generations  living 
in  the  time  of  their  completion,  and  not  in  any  foregoing  ones. 
This  ftrikes  off  the  foundation  of  the  objeclion.  Bendes,  the 
fuppofition  that  predidlions  look  back  to  foregoing  generati- 
ons, is  contrary  to  the  nature  of  them  ;  the  grand  defign  of 
prophecies,  is  to  difclofe  the  defigns  and  future  events  of  pro- 
vidence to  take  place  in  this  world  :  the  fates  of  miankind,  the 
blefllngs  or  judgments  to  come  upon  nations,  while  they  ezTft 
as  nations,  before  the  end  of  the  world.  The  flate  of  ail  rvxaiy  ■ 
for  the  future  and  eternal  world,  are  to  be  fettled  in  the  day  of 
judgment,  by  the  great  promifes  and  threatnings  refpecling  that 
world ;  and  not  by  prophecy,  but  by  the  fcripcure  rule  of 
retribution.  Again,  it  is  not  remembered  by  the  obje6ior,  that 
the  prophets  predi6ling  this  glorious  refloration  of  the  jewifh 
nation,  do  once  and  again  ftiie  them  a  *^ remnant.""  Though 
this  ''remnant"  will  include  all  the  fulnefs  of  the  nation  in  all 
their  difperfions  through  the  world,  living,  in  that  period. 
Thus  are  they  ftiled,  Micah  5.  7,8.  andch.  7.18.  and  Zep.  3. 
13,  &c.  They  are  a  "remnant"  a  precious  refidue  of  that  nation 
referved  in  infinite  mercy,  for  the  unfpeakable/bleflingsof  that 
grand  period,  diflinguidied  in  glory,  by  all  the  prophets,  above 
all  others,  in  the  annals  of  time,  '  Moreover,  the  method  of 
their  refloration,  is  likewife  forgotten,  viz,  ''  by  grafHng'in  a- 
gain."  And  there  is  but  one  dodlrine  of  grafting  for  jev/  and 
gentile,  and  that  is,  "  by  the  faith  of  our  Lord  Jefus  Chrift/* 
while  they  continue  nations  in  this  world,  as  haih  been  fhewn, 
Confequently,  the  refloration  plead  for  in  the  objeclion,  is  an 
impofTibility  in  nature,  without  a  refurredlion  of  the  unbeliev- 
ing dead,  previous  to  the  general  refurredion  s  v/hich  is  confu^ 
ted  by  our  Saviour  and  the  current  doarine  of  xevelation.     Sa. 

that 


(     ^9^     ) 

that  the  objection  is  wholly  an  antifcriptural,  groundlefs  mift- 
ake,  in  fad.'  On  the  whole.  It  feenis  evident,  in  this  difculTion, 
that  thiQ  prediftions  and  promifes  of  blefiings  to  families  and 
nations,  and  of  the  works  of  God's  grace,  and  recovering  nnercy 
deiignated  in  them,  to  be  WTOught  for  mankind,  will  certainly 
hrave  their  full  accomplilhrnent  in  this  v/orid.  And  the  nnarks 
and  charaders  of  their  certain  completion,  v/hile  they  exift  in 
families  and  nations  in  this  v/orld,  arefo  interfperfed  and  inter- 
woven in  the  defcriptions  themfelves,  as  that  they  can  hardly 
efcape  an  attentive  reader.  It  is  clearly,  the  mofl  obvious  and 
popular  conilruaion,  beft  adapted  to  the  good  of  men,  and 
which  perhaps  hath  not  been  miftaken  by  one  of  a'  million,  of 
thole  who  have  read  them.  So  that  there  is  not  a  fhadow  of 
evioence,  in  fupport  of  their  doctrine  carried  in  the  general 
terms  in  which  they  are  exprefled  i  nor  a  fig-leaf  of  hope  to  be 
derived  from  rhem,  to  thofe  who  die  in  their  fins,  but  it  is  wholly 
cut  off  in  their  certain  completion  in  this  world.  Neither  is 
there  any  danger  of  difcredit  to  fcripture,  by  afcertalning  their 
general  intendmicnt,  when  v/e  certainly  fall  in  with  their  grand 
dciign  i  which  is,  the  inflrudlion  and  beil  good  of  mankind  in 
this  world;,  which  is  beft  fubferved  in  the  conllruction  given. 
But  :t  is  that  conftruction,  which  renders  them  perfedly  loofe 
and  ambiguous,  that  is,  difreputable  h  tliat  renders  them  fo  du- 
bious and  fceptical,  that  we'cannot  know,  who  they  refped 
and  belong  to,  whether  to  the  living  or  the  dead  i  nor  to  what 
world  of  fubjeds,  whether  to  this  or  the  future  -,  whether  one 
already  created,  or  to  fome  one  or  more,  yet  to  be  created  ^ 
and  forces  us,  to  Vulcan's  forge  for  a  meaning  to  them  :  I  mean 
^'  a  creature  of  fancy"  made  by  the  hammer  of  invention^  on 
the  anvil  of  imagination.  This  muft  be  contemptible  in  the 
eyes  of  judicious  chriftians,  and  tend  to  expofe  the  facred  oracles 
to  contempt.  We  have  obviated  his  argument  from  Pfa,  68. 
$8.  in  what  hath  been  faid  upon  Eph.  4.  10.  where  it  is  cited, 
and  applied  to  gifts  and  gofpel  means,  for  the  recovery  of  man- 
kind in  this  world,  only.  Another  text  is  Joh.  12.32.  '^  And 
I,  if  I  be  lifted  up  will  draw  all  men  to  me.''  Here  it  is  faid^ 
is  no  exception  of  any  individual  of  the  human  race  ;  nor  have 
any  one  a  right  to  limit  the  merciful  effecl  of  Chrift's  death. 
But  we  have  certainly  a  right  tg  x^^  the  meaning  from  our 

Saviour^ 


Savour,  himfelf :  and  that  he  meant  all  forts  and  nations  of 
men  living,  jews  or  gentiles,  is  evident  from  his  after  explana- 
tory commiilion  given  to  the  apoftles,  to  preach  the  gofpei  to 
all  the  living  nations,  and  "  to  every  creature."  But  he  has  in 
effedt  abfolutcly  prohibited  us,  from  extending  it  to  final  un- 
believers, in  the  parable  of  dives,  and  by  teaching  us  "  they 
Ihall  not  fee  life"  nor  "  taile  of  his  fupper,"  and  in  the  great  day 
the  door  of  mercy  ihall  be  fliut  againft  them,  &c.  Another 
text  cited,  is  Joh.  17.  2.  "  As  thou  haft  given  him  power  over 
all  fleib,  that  he  might  give  eternal  life  to  as  many  as  thou  halt 
given  him."  This  he  explains,  "  that  he  might  give  eternal 
life,  to  thefe  all  men  he  had  fubjefled  to  him,"  p.  246,7.  That 
our  Saviour  did  not  mean,  "  all  that  were  fjbjedled  to  him"  by 
*^  all  that  were  given  to  him,"  is  very  evident  from  his  owa 
explanation  "  of  thofe  who  were  given  to  him"  in  the  fub- 
fequent  context  and  other  places.  In  the  6th  and  following 
verfes  he  fpeaks  of  thefe  *'  given  ones"  as  "given  him  out 
of  the  world,"  "  who  had  received  and  kept  his  word" — 
as  *'  thofe  who  believe"  "  for  whom"  he  prays,  in  diftindlion 
from  the  reft  of  the  world  :  and  in  a  parallel  paffage  he  plainly 
teaches,  he  had  this  power  over  all  things  given  him,  for  the 
purpofe  of  giving  eternal  life,  ^^  to  the  believing"  and  not  to 
the  unbelieving  of  mankind  :  as  Joh.  3.  35.  in  connexion  with 
V.  ^6,  "  The  Father  loveth  the  Son,  and  hath  given  all  things 
into  his  hand"— and  the  purpofe  follows,  "  he  that  believeth  on 
the  Son,  hath  everlaftingiife :  and  he  that  believeth  not  the  Son, 
ihall  not  fee  life ;  but  the  wrath  of  God  abideth  on  him."  And 
he  further  tells  us,  John  5.  37.  "  All  that  the  Father  giveth 
me,  ftiall  come  to  me  :"  they  Ihall  become  believers  on  him  in 
this  world.  So  that  according  to  the  explanation  of  our  Savi- 
our, he  intends  "  by  thofe  that  are  given  him,"  not  all  that  are 
fubjected  to  him,  but  thole  who  become  believers  on  him  in 
this  world,  and  no  more.  If  any  one  thinks  this  ingenious 
v/riter  underftands  the  meaning  better  than  our  Saviour,  he  will 
give  him  credit.  Tit.  1 1 . 1 1.  is  cited, p.  248,  "For  the  grace 
of  God,  that  bringeth  falvation,  hath  appeared  to  all  men.'* 
He  fays  it  may  be  rendered,  "the  graceof  God,  which  bringeth 
falvation  to  all  men,  hath  appeared."  Still  the  queftion  is, 
how  the  grace  of  Gq4  brings  felvatioa  to  all  forts  and  nations 

of 


(     294     ) 
of  men  ?  the  next  words  anfwers  the  qiieflion,  and  afcertaina 
the  fenfe  of  thele  words,  by  pointing  out  the  way,  and  only  way 
in  which  it  brings  falvation  to  them,  *^  teaching  us,  that  deny- 
ing all  ungodlinefs,  and  worldly  lufts,  we  fhould  live  foberly, 
righteoufly  and  godiy  in  this  prefent  world  j'*  *  booking  for  that 
blefled  hope,  and  the  glorious  appearing  of  the  great  God  and 
our  Saviour  JefusChriil."    While  this  is  the  only  wayin  which 
this  grace  faves  all  men,  who  will  ever  be  faved  :  by  fandifying 
them  in  "  this  prefent  world,"  render  it  how  you  will,  thefe 
texts  in  connexion,  will  be  diredlly  in  the  face  of  their  do6lrine 
and  conllru6lion.    And  I  fnould  think,  no  man  in  his  right 
mind,  can  think,  the  apoille  intended  to  extend  this  grace  to 
fave  men,  in  fome   future  tranfmutation  worlds ;  when  he  fo 
plainly  and  decifively  defcribes  its  efficacy  in  the  falvation,  of 
men,  in  their  fandification,  in  this  prefent  world,  only.     It  is 
faid  I  Tim.  4.  10.  "  God  is  the  faviour  of  all  m.en  ;  efpecialiy 
of  them  that  believe."    The  connexion  fhews,  this  text  has 
Ijpecial  reference  to  God's  providential  protedion  and  falvation, 
and  not  that  which  is  fpiritual :  and  fo  hath  been  underllood 
by  the  mod:  judicious  :  in  this  fenfe,  it  hath  no  concern  with 
the  point  in  difpute.     But  if  it  refer  to  Chnd  our  Saviour,  he 
may  with  great  propriety,  be  termed  the  Saviour  of  all  men,  as 
he  is  the  creator  and  preferver  of  all  men,  and  they  owe  all  their 
mercies  and^bleiTings  to  his  divine  mediation  and  government  5 
and  as  he  hath  opened  a  way  by  his  death,  that  ail  forts,  cha- 
radlers  and  nations  of  men  may  be  faved,  by  faith  in  him  ;  and 
it  is  becaufe  they  will  not  come  unto  him,  they  are  not  finally 
faved  :  and  he  is  efpecialiy  the  faviour  of  them  that  believe,  as 
he  faves  them  in  fa6t  with  an  eternal  falvation.  No  more,with 
force,  can  be  argued  from  this  text.     Our  Saviour  fays,  John 
10.  16.  '^  And  other  Hieep  I  have,  which  are  not  of  this  fold  : 
them  alfo  muft  I  bring,  and  they  fnall  hear  my  voice  :  and 
there  fliall  be  one  fold,  and  one  lliepherd."    From  whence  is 
argued,  the  wicked  in  the  future  world  may  be  thefe  other  iheep, 
fo  as  that  the  whole  hum.an  race  lliall  make  one  fold,  and  have 
one  fhepherd,"p.  229.  It  feems  nothing  can  be  more  arbitrary 
and  groundlefs,  than  this  conflruftion  :  for  our  Saviour  in  all 
his  difcourfes,  fays  not  a  word  of  their  recovery  -,  but  many 
things  decifively  againft  it,  as  hath  been  fhewn.     By  fheep  m 

the 


.  (    295    ) 

the  foregoing  part  of  this  chapter,  are  meant  thofe  of  adlftin- 
guifhing  chara6ter  in  this  world  ;  it  is  moil  natural  therefore  to 
fuppofein  tliis  text,  is  intended  thofe  who  fhonld  be  called  and 
formed  into  the  fame  divine  chara6ler,  in  this  Hate.  1  have  no 
doubt  the  calling  in  of  the  gentiles,  is  what  is  meant,  by  the  other 
Iheep  to  be  brought  in.  Hitherto,  he  had  miniftred  and  col- 
leded  his  fheep,  from  the  houfe  of  Ifrael  :  but  he  would  bring 
in  believing  jews  and  gentiles  into  one  fold,  and  they  fhould 
have  one  (hepherd  :  which  is  a  work  appropriated  to  this,  and 
not  the  future  world.  And  this  is  confirmed  in  the  language 
of  the  text  itfelf,  *'  and  they  fhall  hear  his  voice,"  that  is,  they 
fliould  believe  and  obey  his  gofpel,  which  is  the  conftant  mean- 
ing of  it  ;  and  this  is  the  fpecial  workof  men,in  this  (late  :  there 
is  nothing  faid  of  it  in  the  place  of  torment.  Whoever  be  m,eant 
by  "the  other  fneep,'*  the  text  and  context  confirms  it,  that  they 
will  be  brought  in,  in  this  world  :  the  very  reverfe  of  his  con- 
llru6lion.  As  to  "  the  good  tidings  of  great  joy  fpoken  of,  at 
the  birth  of  our  Saviour,  Luk.  1 1 .  lo.  we  have  fhewn  it  will  be 
literally  verified,  when  the  fulnefs  of  jews  and  gentiles  are 
brought  in  :  and  inilead  of  ^^  a  few  people"  as  is  fuggefled,  an 
innumerable  multitude  will  be  colle6ted  out  of  all  nations  and 
faved.  And  as  to  thofe  that  perifh,  it  is  in  their  own  default ; 
and  ir.  would  be  impious  to  reproach  the  grace  of  God  and  the 
Saviour,  for  the  fault  of  the  creature.  And  as  to  the  contempt 
Ihewn  to  the  common  conflrudlion,  "  as  poor  and  low,"  here 
as  ufual— -if  it  be  the  true,  fcriptural  fenfe,  it  is  certainly  the 
moil  important  and  ufeful  to  men ;  and  we  doubt  not,  in  the 
grand  arrangement  of  the  divine  government,  it  is  as  far  more 
honourable  to  God  and  our  Saviour,  as  it  is  beneficial  to  men. 
We  pafs  to  his  general  references,  to  texts  which  fpeak  of 
God  as  "  not  keeping  anger  forever,"  as  not  '^  contending  for- 
ever," "  not  chiding  alv/ays,"  and  "  not  being  always  v/roth.'* 
The  fenfe  given  in  their  fchem.e,  is  tho't  the  moft  full  and  fig- 
nificant,  p.  249.  But  if  it  is  fitted  only  to  delude  men,  it  is  the 
moft  contemptible.  I  find  not  thefe  exprefTions  ufed,  but  in 
reference  to  the  temporary  corre6tion  of  "  the  broken  hearted, 
and  them  that  fear  God"— and  in  reference  to  the  temporary 
corredlion  of  the  jewilh  nation— to  infure  theirnational  reftora- 
tion  in  this  world,  according  to  God's  gracious  promifes,  not- 

withftanding  ^ 


'withftanding  the  previous  vifitations  of  his  wrath :  and  in  re- 
ference to  Tinners  who  turn  from  their  wickednefsby  repentance^ 
in  this  world.  I  find  not  an  inilance,  where  itrefpectsthofe  con- 
figned  to  the  future  punifhment ;  and  therefore  they  are^J  no- 
thing  to  the  point  in  difpute.     How  great  foever  the  encour- 
agement to  faith,  hope,  repentance,  &c.  they  give  to  men  in 
this  world,  they  give  none  to  the  damned.     Th.e  next  general 
reference  is,  to  texts  which  reprefent  the  bleiTed  God  "  as  plen- 
teous and  abundant  in  mercy  -,  whofe  mercy  endureth  forever, 
is  cverlafting,  and  from  everlafting  to  everlafting,  and  is  over 
all  his  works."     It  is  faid  that  a  far  m.ore  emphatically  great 
and  benevolent  fenfe  is  given  to  thefe  exprefnons,  upon  the 
fcheme  of  univerfal  falvation  than  the  common  one  ;  and  that 
upon  the  common  one  they  can  fcarce  have  any  m.eaning  at  all, 
&c.  p.  250.     In  reply,  it  is  fufficient  to  obferve;  the  bleiTed 
God  is  thus  glorioully  chara(5i:erifed,for  thefe  two  purpofes,  ( i ) 
to  exhibit  what  he  is  to  our  finful  world,  under  a  difpenfatioa 
of  mercy  ;  and  (idly)  to  exhibit  what  he  is  and  will  be  to  all, 
who  comply  with  the  gofpel  terms  of  mercy,  and  become  his 
penitent  faithful  fervants,  and  meet  vefiels  of  everlafting  mercy. 
To  them,  he  is  literally  and  in  the  ftrongeft  fenfe  of  the  expref- 
fions,  '^plenteous"  and  abundant  in  mercy,  and  "^^his  m.ercy  en- 
dureth forever,'*  and  is  from  everlafting  to  everlafting,  Sec, 
And  in  the  firft  fenfe  and  view  of  the  fubjecl,  there  needs  "  the 
help  of  no  art  or  figure,"  nothing  but  eye-fight  and  attention, 
to  fee,  his  mercy  extendeth  over  all  his  works,  and  creatures  in 
our  world,  "  the  whole  earth  is  full  of  his  goodnefs  and  riches." 
And  confidering  the  innumerable  and  aggravated  provocations 
of  finful  men,  it  is  fuiiy  and  glorioudy  manifeft,  that  he  is  lite- 
rally plenteous  and  abundant  in  mercy  to  them,  in  the  plenteous 
and  abundant  mercies  adually  beftowed  on  them  in  this  world, 
and  in  his  offers  of  pardon  and  eternal  life  to  them,  upon  the    . 
moft  condefcending  term.s  of  mercy  :  and  'tis  their  fault  they 
do  not  become  the  fubjeds  of  his  mercy,  ftridly  everlafting. 
And  this  exhibition  of  his  glorious  chara6ler  and  m.ercy  is  moft 
wifely  fitted,  to  draw  and  win  finners  to  repentance;  and  for  the   . 
fupport  and  comfort  of  good  men,  and  the  promotion  of  truc-| 
godlinefs,  which  is  the  grand  defign  of  it.     But  this  mercy  of  ' 
^od^  is  not  to  be  extended  to  the  devil  and  his  angels,  qr  to 

finners^ 


(^97) 

finriefs,  that  are  vefTels  of  wrath,  in  a  ftate  of  wrath  and  retribu-N 
tion  :  fo  to  extend  and  apply  it,  is  antifcriptural.  '  In  the  ex- 
hibition givenj  the  mercy  of  God,  in  the  fcripture  charaders  of 
it,  fhines  forth,  in  full  glory*  Nor  is  it  any  dinriinution  or  de- 
rogation of  it,  to  fuppofe>  it  will  never  be  exercifed  to  unmeet 
fdbjcdls  ;  nor>  in  any  way  of  interference  with  the  rights  of  juf- 
tice,  and  thefupportof  the  authority  and  government  of  God* 
But  to  fuppofe  fuch  an  exercife  of  it,  would  refledl  difiionour 
upon  divine  v/ifdom  and  mercy  itfelf.  But  their  plan  of  mercy 
is  efientially  different  from  that  of  fcripture ;  and  is  fubverfive 
of  the  gofpel  coni^itution,  and  the  authority  and  government 
of  God  in  this  world  j  by  emboldening  men  to  fin  and  negle6t 
the  great  falvation,  to  thei-r  ruin  in  this  world,  and  world  to 
come :  and  is  as  reproachful  to  God^  as  it  is  mifchievous  to 
mankind>  as  hath  been  repeatedly  ihewn. 

We  have  now  confidered  the  paragraphs,  fin gle  texts  and 
general  references  in  fupport  of  the  univerfal  falvation  of  all 
men  ;  and  find  no  colleftive  or  fingleproof  of  any  force,  in  the 
whole  :  fo  far  from  it,  that  the  bigger  part  of  the  paragraphs 
and  fingle  texts  when  reftored  to  their  genuine  meaning,  are 
decifive  refutations  of  it*  And  the  palliating  concluding  ex- 
cufe,  why  it  is  not  more  clearly  revealed,  carries  as  little  force 
in  it  J  as  the  other  proofs*  Certainly  a  dodrine  of  fuch  magni- 
tude, if  true,  and  defigned  to  be  taught  and  believed  in  our 
world,  would. have  been  fome  where  decifiVely  taught  ^  which 
we  clearly  fee,  this,  is  not*  When  the  fcripture  is  fo  plain-and 
repeated  in  teaching  other  do6lrines  of  far  lefs  importance  thaa 
this,  if  true  ;  and  not  a  fingle  decifive  proof  of  this  tenet  given  : 
when  the  tenor  of  revelation  is,  prima  facie,  diredtly  againil  this 
tenet :  and  when  it  is  excluded  and  confuted  in  almoft  every 
poffible  way,  in  which  the  falfity  of  an  error  can  be  expofed  and 
demonftrated  :  in  fuch  a  Circumftance,  if  any  man  will  venture 
his  precious  foul  upon  fuch  a  detedled,  manifeft  delufion  -,  one 
would  think  he  muft  be  ftrangely  inconfidcrate,  qr  infatuated* 
We  proceed  to,  SECTION  IL 
Evafions  confidered. 

Several  plaufible  things  are  offered  under  the  firfi:  obj<?6i:iori, 
to  evade  the  force  of  thofe  texts,  which  plainly  reprefcnt  th^ 
fot^Jxe  puAiJhmeiU  to  b^  eternal :  as  ^*  everlafting  ftre/'  "  ever- 

Q^q  Ming 


(     298    ) 

laftlng  puniiliment,"  ^'  everlafling  de{lrii6lion/'  Sec,  1  fnall 
not  purfiie  his  mode  of  difciinion5biJtfek6l  the  feveral  evalions 
contained  in  it.  Evafion  (i.)  It  is  argued  from  the  nature 
and  effe6ls  of  the  fire,  by  which,  it  is  faid,  this  puniihment  is 
effe6ted  :  that  it  will  have  an  end,  and  cannot  be  flri(5lly,  eter- 
nal. It  is  faid,  to  be  as  abfurd,  to  fuppofe  fire  to  be  fl:ri6lly  e- 
verlafting,  as  the  hills  and  mountains  :  for  it  tends  to  an  end^ 
and  will  have  an  end  according  to  the  eflablilhed  laws  of  nature. 
Therefore  from  the  nature  of  the  Ribjed,  the  term  ^'everlaliing" 
applied  to  it  mufl  have  a  limited  conftru6lion.  And  alfo,  it 
tends  to  dellroy  whatever  is  caft  into  it,  and  we  know  of  no 
bodies  that  can  fo  endure  the  force  of  it,  but  it  will  efFedl  their 
difTolution,  in  time.  Whence  it  is  inferred,  the  future  fire  and 
puniihment  will  not  be  eternal,  p.  273,4,5,6,  To  me  this  ar* 
guing,  proves  nothing,  but  how  egregioufly,  great  men  can 
trifle  upon  the  moft  awful  fubje6i:s,  when  they  fet  themfelves 
about  it.  For  it  is  admitted,  p.  278.  '^  that  it  cannot  be  deter- 
mined, v/ith  any  certainty,  whether  the  fire  of  hell  is  to  be  un- 
derflood  literally  or  figuratively."  If  fb,  why  doth  he  plead 
fo  much,  and  reft  all  the  force  of  his  arguings,upon  the  "literal 
fenfe  ?'*  when  if  it  be  underftood  "  figuratively'*  there  is  not  the 
leaft  force  in  it.  The  figurative  fire  Intended,  may  be  ftri6lly 
everlafting,  and  the  epithets  joined  to  it,  afcertain  it  to  be  fo^ 
He  argues,  "the  epitheteverlafting  is  joined  tothepunifhment, 
on  account  of  the  fire  that  will  occafion  it :"  whereas,  it  is  more 
natural  to  underftand  the  puniihment,  asexegetical  of  the  fire. 
And  fays  of  another  text,  "it  is  called  eternal  judgment^becaufe 
the  efFedl  of  it  will  be  departing  into  everlafting  fire.'*  Whereas 
the  obvious  reafon  is,  becaufe,  the  effed;  arid  puniihmient  of  that 
judgment  will  be  ftriclly  eternal ;  without  any  reference  to  fire 
or  any  other  figure.  Again,  he  fays,  everlafting  deftrudlion 
from  the  prefence  of  the  Lord,  is  evidently  termed  everlafting 
on  account  of  the  fire  that  is  to  bring  on  this  deftru6lion,p.285. 
Whereas,  there  is  no  evidence  of  it  in  the  connexion,  as  he  fup- 
pofes :  but  it  is  more  probably  fo  defcribed,  to  give  us  the  true 
idea  of  the  future  punifnment,  it  is  an  eternal  feparation  from 
the  life-giving  prefence  and  glory  of  the  Lord^  in  a  ftate  of 
mifery  :  this  is  "  everlafting  deftru6lion."  Where  are  we 
taught  the  future  puniihment  will  be  effected  by  the  niaterial 

fire 


(     ^99    ) 

fire  of  this  world,  that  by  the  laws  of  nature  will  have  an  end  ?> 
Not  in  fcripture.    Contrariwife,  our  Lord  teaches  it,  the  ever- 
lading  fire  prepared  for  the  devil  and  his  angels  ;  and  how  the 
material  temporary  fire  of  this  world  fhould  be  a  proper  pun^ 
ifhment  for  fuch  unembodied  fpirits  as  the  devil  and  his  angels 
is  unexplained,  and  inconceivable  by  us.     Such  entirely  un* 
grounded  arguing,  carries  no  force  in  it.  If  the  predication  had 
been  exprefsly  made  of  the  material  fire  of  this  world,  there 
would  bean  appearance  of  weightin  it :  but  as  the'^everlafting'* 
is  exprefsly  predicated  of  the  fire  of  hell ;  the  fire  of  that  inyifible 
world,  where  Paul  teaches  us, ''  the  things  of  it  (without  ex- 
ception) are  eternal  5  there  is  not  a  ihadow  of  force  in  it,  or 
ground  for  fuch  ^  criticifm.     Befidcs,  if  we  are  to  argue  the 
duration,  from  this  nature  of  fire,  and  the  bodies  thrown  into 
it,  ^' chaff,"  ^^ tares,"  and  dry  ^^  branches,"  it  is  f^tal  to  their 
dodrine.    They  fay,  the  punifhment  will  laft  an  ''age,"  and  to 
fome  for  ''ages  of  ages,"  But  it  is  impofTibie  by  the  laws  of  na^ 
ture,  this  (hort  Uved  fire,  upon  fuchYuel  ihould  laft  but  a  very 
little  while  ;  it  can't  laft  an  age,  and  for  ages  of  ages.     And  it 
is  abfolute  deftrudion  to  their  dodrine  of  reftoration  likewife. 
So  that  they  are  felf-condemned  in  their  arguing,  from  fuch  aa 
abfurd  view,  of  the  nature  of  the  fubjeijl.     It  is  not  from  the 
nature  of  the  figure  "fire"  but  the  epithets  and  properties  alcri- 
bed  to  it,  that  we  are  defignediy  taught  the  duration  of  thi?^ 
punilhment.     It  is ''  unquenchable"  ''cverlafting  fire,"  and  a 
«  fire  that  never  ftiall  be  quenched,"  thefe  are  the  properties 
afcribed  to  it.     And  if  thefe  do  not  teach  it  <_'uiiceafing'' and 
«^  endlefs"  there  is  no  language  that  can  do  it.     And  it  is  To 
forcibly  taught,  that  it  cannot  be  avoided,  without  dired  con-^ 
tradition.  "For  to  fay  it  is  temporary  and  will  come  to  an  end, 
when  we  are  taught  it  is  unquenchable  and  cannot  have  an  end, 
and  it  ftiall  never  be  quenched,  ceafe  and  have  an  end  ^  is  a 
moft  palpable  contradiftion.     Nor  is  it  to  the  purpole  to  fay,. 
it  will  not  have  an  end,  till  it  hath  efi'eaed  the  dilfolution  of 
thofe  who  fuf!er  it  ;  for  we  are  never  taught  the  duration  of  it, 
by  any  fuch  fuppofed  effed  of  it  ^  hut  by  the  properties  and 
epithets  afcribed  to  it.     So  that  it  is  juft  as  certain,  that  it  will 
be  unceafmg  and  endlefs,  as  that  thefe  infpired  teachers  by  thefe 
defcriptions,  h^ve  taught  us  the  duxa^tioa  of  this  punifhment^ 

truly. 


(     Soo    ) 

truly.    I  will  only  add,  the  fubjed  of ''  this  fire"  would  be  plain 
and  eafy,  if  men  would  give  an  impartial  attention  to  the  fcrip- 
ture  reprefentation  of  it,  in  its  connexions.    ^^  This  fire''  is  firft 
taught  by  Mofes,  Deut.  32. 22,   *'  For  a  fire  is  kindled  in  mine 
anger"  (that  is^  by  the  fins  of  the  difobedient  Ifraelites)  ■'  and 
fhall  burn  to  the  loweft  heU/'||    This  pan*t  be  the  fire  of  this 
world,  that  by  the  laws  of  nature  will  come  to  an  end.    There 
is  no  difficulty  in  fuppofmg  ^^'this  fire"  of  wrath  maybe  eternal  j 
as  everlafling  as  the  immortal  objects  of  it,    Yea^  it  muft  be 
eternal,  if  the  holinefs,  juftice  and  power  of  God  be  eternal, 
and  devils  and  wicked  men  continue  the  imm.ortal  fubjects  of 
this  indignation.    This  is  the  fire  of  ^^  wrath  revealed  from  hea- 
ven againft  all  ungodlinefs  and  v/ickednefs  of  men,"  '^  that  is 
poured  out  without  m/ixture"  upon  the  wicked-     This  is  the 
unquenchabkj  everlafling  fire  prepared  for  the  devil  and  his 
angels  and  their  wicked  aSociates,  '  And  there  is  no  abfurdity, 
no  im.propriety  in  fuppofmg  this  fife  to  be  everlafling.     And 
confequently,  there  is  not  a  fliadow  of  force,  in  their  arguing 
from  the  nature  of  material  fire  in  this  world,  and  of  chafF, 
tares,  &c.  againfl  the  everlafling  duration  of  the  future  punifh- 
ment.     The  facred  texts,  and  arguments  from  them,  fland  in 
their  full  force,  this  evafion  notwithftanding.    They  feemcon- 
fcious  of  this;>  and  therefore  adduce,  Evafion  11.  viz.  That  the 
fire  andpunifnment  may  be  llri6ciy  '^  everlafling,-*  and  yet  the 
fubje6ls  configned  to  that  punifliment,  may  not  continue  ever- 
lafringiy  in  it.     Several  things  are  faid  to  render  the  fuppofitioa 
plaufible  :  "that  the  punifhment  maybe  faid  to  be  everlafling, 
becaufe  the  fire  is  fo,  although  all  the  fubjedls  of  it,  may  not 
endure  it  forever  :"  and  God  may  continue  this  fire  a  perpe- 
tual monument  of  his  juftice,  becaufe  in  fo  large  a  fyflem  of 
rational  beings,  there  may  be  a  fucceffion  of  rebellious  fubje6ts, 
to  endure  this  punifhment :  and  fome  may  endure  it  for  a  fhor- 
ter,  and  others  for  a  longer  duration  -,  and  fome  and  fo  many 
v/ill  endure  it  for  ages  of  ages,  as  that  in  a  colie6live  fenfe,  the 
configned  to  it  may  be  faid,  to  be  tormented  day  and  night 
forever  and  ever,"  &c.  this  is  flrenuoufly  argued  by  Mr.  Scot 
and  this  author,  "  as  a  fuppofable  cafe,"  and  as  certainly  "  a 

pofTible 
11  It  is  well  known  '?  the  lowell  fcheol"  always  fignifies  [[  jhs  iiellj"  ti^Si* 

^:>  (he  pl^ce  of  the  future  puaiihinent  0^  the  wicked« 


(    301     ) 

pofTible  fuppofition :''  as  p.  272,284,5,  and  304,5.  thence  it 
is  inferred,  the  received  do6lrine  of  the  future  punilhment  can- 
not be  maintained.     Upon  which  I  would  juft  obferve,  this 
evafion  and  the  foregoing  one  are  not  mates  and  confiftent,  but 
contradict  and  fubvert  each  other,     Under  the  firft  we  were 
told,  that  from  the  nature  of  fire,  the  word  ^ ^eternal"  muft  have 
a  limited  conftrudion,  becaufe  by  the  laws  of  nature,  it  would 
have  an  end  ;  and  that  it  is  as  abfurd  to  apply  the  word  "  ever- 
lading'*  in  the  ilnd:  fenfe,  to  it,  as  to  the  hills  and  mountains. 
But  now  we  are  told  it  is  a  fuppofable  cafe,  that  it  may  be  ever- 
lafting,  and  yet  the  fubjeds  not  everlaftingly  punifhed  in  it. 
This  i  am  fure,  fays  he,  is  a  poiTible  fuppofition,  p.  28  5 .  If  this 
laft  (lands,  the  nrit  evafion  is  given  up,  and  all  the  reafonings 
upon  it.  Hand  for  nothing.    Such  contradi6lions,  it  feems  doth 
not  difconcert  thefe  writers,  and  they  are  too  frequent  to  fur- 
prize  us  :  we  ar€  feafoned  to  them.    But  in  reply  to  this  fecond 
evafion,  1  would  fay,  as  it  is  entirely  unfcriptural,  fo  it  is  an  ab- 
folutelyunfuppofablecafe,  that  the  puniflimentfliould  be  ever- 
lafting,  and  yet  the  fubjedts  of  it  fhould  not  endure  it  through- 
out that  duration.    For  thefe  reafons,  ( i )  becaufe,  it  is  an  ab- 
furdity  or  contradi6tion,  in  fuppofition.     Puniihment  ^nd  the 
fubjedts  of  punifhment,  are  fuch  correlates,  that  the  one  cannot 
exiil  without,  nor,  any  longer,  than  the  other  :  no  more,  than 
accidents  can  exifl  w^ithout  their  fubjedl :  no  more,  than  life  or 
death,  happinefs  or  mifery  can  exift,  without  a  fubjedl  of  the 
one,  or  the  other.     I  deny  it  (2diy)  becaufe,  this  fuppofition, 
would  deilroy  the  force  and  grand  intention  of  this  thireatned 
puniiliment,  to  men  in  this  world.     The  duration,  is  the  great 
terror  of  this  punifhment.     And  if  it  be  revealed  to  be  ftridlly 
^^eternal,*'  as  is  conceded  in  this  evafion,  it  is  certainly  deiigned 
that  the  whole  of  this  endkfs  duration,  fhould  have  force  to  al*. 
arm  finful  men,  to  repentance  and  life.     But  if  it  be  once  fup- 
pofable and  known,  that  the  fubjeds  configned  to  it,  will  not 
endure  it,  througJiout  the  endlefs  duration  of  it  :  from  that 
moment,  the  endlels  duration  of  it,  ceafes  to  be  an  objed:  of 
fear,  and  has  no.  force.    And  confequently,  the  grand  pra6bical 
intention  of  the  revelation  of  it,  is  defeated.     The  duration  of 
a  punifhment  for  ages  of  ages,  in  the  fucreflive  fubje<5ls  of  ir, 
bath  not  the  leaft  force  of  terror  in  it;>  any  farther  thafi  each  fub* 

jecT: 


(     302     ) 

jed  himfelf  perfonailyj  ihall  endure  it.  Suppofe  it,  the  moft 
terrible  in  nature  or  poiTible,  if  it  were  to  be  but  of  one  or  two 
hours  continuance  to  us ;  that  duration  and  its  confequences  to 
uSj  would  be  the  v/hole  terror  of  it.  What  others  have  fufFered 
before,  or  may  do  after  us^  would  give  not  the  leaft  additional 
weight  to  it.  This  we  all  do,  or  may  know,  by  a  moment's 
refieclion.  To  exemplify  it  in  the  punifhment  of  murther,  A 
violent  death,  is  the  punifhment  to  the  murtherer^  by  the  laws 
of  God  and  man,  God  announced  it  to  Noah,  and  the  execu- 
tion is  indifpeqfibly  required,  The  convicted  murderer  '^'muft 
go  to  the  pit,  and  no  man  may  ftay  him/'  This  punifhment 
hath  already  exiiled  in  fuccefiive  fubjeds,  for  fome  thoufands 
of  ages  and  generations,  according  to  the  notion  we  imiplead  : 
and  will  continue  if  there  be  fubjecls  of  it,  in  fuccefllve  ages,  to 
the  end  of  the  v/orld.  And  yet  the  long  duration  of  this  punifh-. 
rtient  in  ages  pall,  and  ages  to  come,  hath  not  the  lead  influence 
upon  any  man,  to  reftrain  him  from  the  crime.  It  is  the  pun- 
ifhment with  its  confequences  to  himfelf,  in  this  world  and  world 
to  come,  and  its  confequences  to  his  relations  and  friends,  gives 
its  whole  and  full  force.  Our  Lord  perfe6tly  knew  this,  the 
infpired  prophets  and  apoftles  knew  it,  and  therefore  they  never 
would  have  denounced  the  future  punifhment  to  beeveriafling, 
and  with  an  intention  to  av/aken  finful  men  to  repentance 
and  life,  by  the  endiefs  duration  of  it :  if  this  was  not  in  fa6l  to 
be  the  portion  of  all  the  individual  fubjeds  of  it ;  the  intention 
of  the  threatning  could  not  polTibly  be  anfwered  in  any  other 
view  of  it.  Surely,  that  conftrudion  and  fuppofition,  that 
would  deilroy  the  force  and  grand  intention  of  this  threatened 
punifliment  to  men,  in  this  world  j  can  never  be  true  or  admit- 
ted, (jdly.)  We  deny  it,  becaufe  the  fubjeds  of  thi?  punifh- 
mentj  and  their  continuance  in  it,  throughout  this  duration, 
are  fo  defcribed,  as  will  not  endure  fuch  a  conftrudion  and  fup- 
pofition.  Thus,  oiir  Lord  not  only  defcribes  the  duration  of 
it,  but  points  out  the  fubjeds  that  fhall  fuffer  it,  in  its  full  du^ 
ration.  It  is  prepared  for  the  devil  and  his  angels,  and  they 
muft  fiiirer  it.  And  he  configns  the  finally  wicked,  to  the  fame 
punifhment  and  fame  duration.  And  again,  he  decifiveiy  fixes 
the  endiefs  duration  of  the  fubjeds  of  this  punifhment,  in  that 
awful  declaration  '^  where  their  worm  dieth  not/'  The  pro- 
noun 


(    3^3    ) 
noun  "their''  in  this  connexion,  fixes  the  endlefs  duration  of  tHe 
fubied,  as  truly  as  of  the  worm  :  for  it  cannot  be  "their  worm" 
if  they  ceafe  to  exift ;  nor  any  longer,  than  they  continue  to  be 
thefubjeftsof thetormentingworm.    Theirendlefs c(^exiflence 
with  the  never-dying  worm,  is  the  very  inftru61ion  intended, 
and  it  is  fo  ftrongly  and  decifively  fixed  and  afcertained,  that  it 
will  bear  no  other  conftrudion .    If  their  worm  fhall  never  die, 
they  fhall  never  ceafe  to  be  the  fubjeds  of  it.     This  arguing 
goes  upon  the  fame  general  principle  adopted  by  our  Saviour, 
in  reafoning  againft  the  fadduces,  to  infer  and  infure  the  refur- 
region  and  immortal  happinefs  of  Abraham,  Ifaac  and  Jacob, 
from  God*s  being  "their  God/'     It  is  grounded  en  the  con- 
nefted  relation  in  both  cafes,  that  infers  the  conclufion  j  and  in 
both  alike.     And  why  doth  our  Saviour  give  this  defcription 
of  the  never-dying  worm  ?  and  what  intention  can  it  anfwer, 
but  flrongly  to  convey  this  fentiment  of  the  fubjeft  of  it  ? 
Moreover  (4thly.)  the  fubjeds  of  the  everlafting  puniihment 
in  hell,  are  as  particularly  defcribed  and  marked  out,  as  thofe 
who  fhall  enjoy  the  everlafling  happinefs  of  heaven  :  and  there- 
fore, the  conflruftion  and  fuppofition  we  implead,  cannot  be 
admiitted,  without  introducing  abfolute  fcepticifm,  with  refped 
to  the  future  and  eternal  flate.    It  is  as  certain  in  fcripture,  that 
hell  is  the  portion  of  all  the- wicked,  as  that  heaven  is,  of  all  the 
righteous.    And  the  threatnings.  are  as  pointed  and  perfonal,  to 
all  the  wicked,  as  the  promifes  are  to  all  the  righteous  ;  and  the 
endlefs  duration  of  the  punifhment  is  as  much  afcertained  to  all 
the  wicked  in  the  threatnings,  as  the  endlefs  duration  of  the  hap- 
pinefs of  heaven,  is  to  all  the  righteous,  in  the  promifes.    Con- 
fequently,if  the  impleaded  fuppofition  be  admitted  with  refped 
to  the  wicked,  it  mufl  be  alfo  with  refped  to  the  righteous ;  for 
certainly,  the  promifes  and  threarnings  of  that  God  who  cannot 
lie,  and  impofe  upon  his  creatures,  m.ufl:  have  one  rule  of  con- 
ftrudion  :  and  iffo,the  happinefs  of  heaven  may  be  everlafting, 
in  the  fame  fenfe,  as  this  future  punifliment.     That  is,  to  be 
enjoyed  in  fuccefTion,  in  the  large  fyflem  of  the  univerfe  :  and 
by  the  righteous  in  the  colledive  fenfe ;  not  by  all  of  them,  but 
by  fome  only,  and  who  and  how  njany  of  them  fhall  in  fad:  en- 
joy it  everlaftingly,  an  abfolute  uncertainty.     And  this  will 
make  way  for  a  diverfity  ia  the  rewarjd,  as  well  as  punifhment. 

So 


(  3^4  )  . 
So  that  notwithilanding  theclearnefs,  certainty  and  infallibility 
of  thefe  promifes  and  threatnings,  to  all  the  fubjeds  of  them, 
refpedtively,  as  they  (land  in  divine  revelation  :  yet^  on  this 
fuppofition,  we  are  every  one  plunged  into  abfolute  fcepticifm 
how  it  will  fare  with  us  perfonally  and  individuallyj  toeternicy  » 
whether  we  be  the  fubjefts  of  the  one  or  the  others  True,  if 
heirs  of  the  promifes,  we  may  by  fome  of  the  promifes,  be  fe-^ 
cured  of  a  happy  immortality  5  but  not  in  the  enjoyment  of  the 
everlafting  happinefs  of  heaven  ;  for  this  is  a  portion  to  be  en- 
joyed by  the  righteous^  not  all  of  them  individually,  but  in  the 
collective  fenfe  only  :  and  no  one  can  know^  it  feems,  by  the 
promifes,  how  that  will  terminate  in  refpe6l  to  himfelf  What 
deilruftion  this  fceptick  conclufion  carries  in  it,  to  the  moral 
charafter  of  God,  to  the  force  of  thefe  threatnings  and  promifes^ 
to  the  falutory  fears,  hopes  and  joys  defigncd  to  be  awakened 
and  put  in  exercife  by  the  one  and  the  other,  and  to  the  intereil 
of  religion  and  the  kingdom  of  God,  is  too  plain  to  need  point- 
ing out.  And  how  horrible  muft  be  the  impofition  upon  all 
the  rational  univerfe,  in  the  folemn  fcene  and  fentences  of  the 
laft  judgment,  upon  this  impleaded  fuppofition  ?  a  conclufion 
fo  abhorrent  and  pernicious  in  every  view,  together  with  the 
principle  and  fuppofition  which  produces  it,  muft  furely  be  re- 
jedted  with  indignation.  I  will  add  once  more,  the  fupreme 
unerring  Judge,  will  certainly  fcntence  the  wicked  to  this  ever-= 
lafting  punifhment ;  and  it  cannot  be  fuppofed,  but  every  fub* 
jeft,  fo  configned  to  it,  muft  fuffer  it,  in  its  full  duration.  For 
it  muft  be  juft,  and  the  very  punifhment  threatned  to  them,  or 
they  would  not  be  fentenced  to  it.  And  to  fuppofe  it  will  not 
be  executed  upon  all  the  condemned  to  it,  is  diredlly  to  im- 
peach the  truth  of  the  Judge,  and  the  veracity  of  his  infallible 
fentence.  And  again,  it  would  be  the  higheft  reproach  to  his 
chara6ler  as  Judge,  to  fuppofe  him  to  ufe  fuch  a  prevaricating 
ambiguity  in  a  final,  decifive  fentence,  as  this  evafion  muft 
imply  5  as  hath  been  before  fliewn.  In  a  word,  a  chrlftian  may 
as  confiftently,  doubt  and  difpute  his  own  being,  as  the  veracity 
and  everlafting  force  of  the  final  fentence,  of  the  fupreme  and 
infallible  Judge.  And  therefore  there  is  not,  nor  can  be,  any 
foundation  for,  or  truth  in  the  fuppofition,  that  the  punilliment 
may  be  everlafting,  and  yet  the  fubjeds  conCgned  to  it,  not  be 

cverlaftingly 


(     30S     ) 

everklVmgly  punilhed.  But  the  facred  texts,  that  teach  the 
endiefs  duration  of  this  punifhment,  do  at  the  fame  time  arid 
with  the  lame  force  teach,  the  fubje6ls  of  it,  fhall  everlaftingiy 
fufFer  it*  Such  ungrounded,  evaflve  criticifms  (and  we  meet 
with  too  many  of  them  in  thefe  ingenuous,  fanciful  authors) 
are  not  the  genuine  produ6t  of  the  noble  art  of  true  criticifm. 
This  brings  to  view  the  genuine  fenfe  of  Icripture,  with  peculiar 
clearnefs  and  force  :  but  this  degenerate  kind,  ferves  only  to 
cut  up  and  mangle,  facred  texts  and  doftrincs* 

Evafion  (III.)  is  this,  there  is  not  the  fame  reafon  to  under- 
ftand  the  word  ^^everlaiiing''  in  the  fame  flri6l  fenfe,  when  ap- 
plied to  the  wicked  as  to  the  righteous  ;  becaufe  there  are  other 
texts,  which  fix  the  endlefs  fenfe,  as  applied  to  the  righteous  : 
as  thus,  ^^  that  they  can  die  no  rnore,"  are  equal  to  the  angels, 
are  "  incorruptible,"  ^^  fliall  be  ever  with  the  Lord,"  *^  receive 
a  kingdom  which  cannot  be  moved,"  "  an  incorruptible  inhe- 
ritance V\^hich  fadeth  not  av/ay,'*  &c*  Whereas  '^^  it  is  not  faid 
of  the  wicked,  they  fhall  always  live  in  torment  without  dying,'* 
or  ^^  that  their  bodies  Ihall  be  immortal  and  incorruptible,"  but 
on  the  contrary,  it  is  declared j  *^  the  wicked  Ihall  reap  corrupt 
tion,"§   ''  iliali  be  deftroyed,":!:  "  that  they  fliali  perilh,"|t 
*^  fhall  fufter  deaths  the  fecond  death  ;"*  and  it  is  faid  to  be  re- 
markable this  fecond  death  is  fpoken  of  as  effe6led  by  the  fire 
of  helL    This  is  a  miftake,  the  punifhment  of  hell  in  the  whole 
duration  of  it,  "  is  the  fecond  death,"  p.  277,8,  and  286,7^ 
In  reply,  1  would  firit  take  off  the  argument  from  thefe  par- 
ticular texts,  and  then  more  particularly  point  out  the  invalidity 
of  the  evafion.     The  firft  text  is.  Gal.  6.8.  "He  that  foweth 
to  the  flefh,  Ihall  of  the  flefti  reap  corruption."    By  which  is 
underftood,  fuch  a  difTolution  of  foul  and  body  as  is  efFeded  by 
natural  death-     But  the'  fcripture  teaches  no  fuqh  doctrine  o£ 
the  future  world.    ^^  Corruption"  is  ufed  figuratively,  "  for  fin 
and  the  puniihment  of  it,"  which  gives  the  true  meaning  of 
this  text.     ^^  Evil  communication,"  it  is  written,  "  corrupts 
good  manners."    Here  is  no  difTolution  of  parts,  ic  morally 
mars  andjuins  good  manners.    And  it  is  ufed  for  the  punifh^ 
ment  of  fin,  as  when  it  is  faid  '^  they  fhall  utterly  perifh  in  their 
own  corruption/*  in  their  fins  and  the  punifhment  due  to  thenfi. 

R  r  "And 

5GaL^,§,  |Mat>7.i3. 10.28.  j|Johao.2§.  *|loai,ai.i8.3.  Rcv.ao.H.  ax.^^ 


(  .306     ) 

And  thi5  figurative  is^mnch  the  moft  natural  fenfe  in  this  place, 
''  they  fhall  reap  the  fruit  and  wages  of  their  iniquity,  afTigned 
to  them  by  the  word  andjuftice  of  God.  Neither  doth  the  pe- 
rifhing  of  the  wicked,  by  any  means,  carry  the  idea  of  dilTolu- 
tion  in  it ;  as  in  the  text  quoted,  John  lo.  28.  '•  And  I  give 
them  eternal  life,  and  they  fhall  never  perifli."  The  perifliing 
of  the  v/icked  here,  is  oppofed  to  the  eternal  life  enjoyed  by  be- 
lievers ;  and  intends,  they  v/ill  perifh  from  the  falvation  ofGcd. 
This  they  may  furely  do,  in  a  ftate  of  endlefs  mifery.  It  con- 
veys no  idea  of  dilTolution  or  end,  in  any  way  v/hatever.  Nor 
can  "their  dillblution"  be  argued  from  the  word  "  defiroyed." 
For  this  deftrudlion  is  not  of  their  beings,  but  of  their  happi- 
nefs,  by  continuing  in  a  ftate  of  mifery,  only.  And  this  idea, 
with  the  endlefs  duration  of  it,  is  plainly  pointed  out  by  Paul, 
in  thefe  v/ords,  "  who  fliall  be  puniihed  with  an  everlafting  de- 
ftruclion,  from  the  prefence  of  the  Lord,  and  the  glory  of  his 
power,"  2  Thef.  1.9.  It  is  fo  far  from  carrying  the  idea  of 
difTolution,  that  the  contrary  is  evidently  im.plied,  viz.  an  ever- 
lafting feparation  fromi  the  life-giving,  happifying  prefence  of 
God,  in  endlefs  mifery.  It  is  certain,  deftru6lion  cannot  mean 
difTolution,  as  fpoken  of  the  devils,  *^unemibodied  fpirits,"  as, 
*'  art  thou  come  to  deftroy  us  before  the  time  ?"  Mark  i.  24. 
and  Luke  4. 34.  it  is  explained  by  St.  Matthew,  as  he  puts  the 
queftion,  to  mean  "torment,"  only  :  "  Art  thou  come  to  tor- 
ment us  before  the  time  ?"  Mat.  8.  29.  It  is  evident,  in  the 
tinderftanding  of  the  facred  writers,  "  their  dedruftion,"  and 
their  future  puniihment  and  torment,  means  precifely  one  and 
the  fame  thing.  Nor,  can  deftru6tion  in  the  future  world, 
mean  diilolution,  as  applied  to  the  wicked,  any  m.ore  than  to 
the  devil  and  his  angels.  Becaufe,  '*  the  fire  and  punifhrnxent 
is  the  fame,  and  the  fame  duration  to  both  ;  as  hath  been  be- 
fore proved,  from  the  words  of  our  Saviour  and  St.  John.  Yea 
more,  their  own  witnefs  is  clearly  againft  them,  Mat.  10.  28. 
*'  And  fear  not  them  which  kill  the  body,  but  are  not  able  to 
kill  the  foul :  but  rather  fear  him  which  is  able  to  deftroy  both 
foul  and  body  in  hell."  Deftruclion  in  hell,  is  not  difTolution  j 
the  idea  anddo6lrineof  it  is  defignedly  excluded  by  our  Saviour 
in  this  text.  And  if  there  was  none  other  of  the  fame  import 
in  the  bible,  this  alone  is  a  full  and  ftanding  confutation  of  it, 

«  Diffolutioji/*, 


(  3^7  ) 
^'  Diflbludon/'  is  a  killing  of  the  body,  whether  in'earth  or 
hell,  and  no  more  :  this,  fays  our  Saviour,  men  may  do,  and 
no  more.  But  purpofely  to  exclude  this  notion,  and  bring  to 
view  an  infinitely  more  terrible!  punifhment,  that  God  can  and 
will  inflid,  he  tells  us,  ^^  the  deilrudion''  of  hell  falls  upon  foul 
and  body  both.  It  will  not  admit  the  dilTolution  of  the  body^ 
for  that  is  the  idea  di redly  oppofed  and  contrafted  ;  and  diflb- 
lution  applied  to  the  foul,  an  ^'  immaterial  fpirit,''  is  inconceiv- 
able, and^a  palpable  abfurdity.  Deftruction  here  then,  will  bear 
no  other  fenf?  than  that  we  have  given,  "^  not  of  being,  but  of 
happinefs,"  and  that  is  plain  andeafy.  From,  all  which,  it  feem.s 
clear,  defl:ru6lion  in  the  future  world,  as  underftood  and  taught 
by  our  Saviour  and  his  apoitles.  dorhnot  mean  '*  dilTolution  ;'" 
but  that  conflrudion  is  fully  and  decifively  confuted,  in  feveral 
texts,  This  prepares  the  way  to  (hew,  the  '"diffoiution"  of  the 
wicked,  cannot  be  proved  by  the  word  '*death  '*  and  ^^  fecond 
death  "  as  applied  to  them,  in  the  future  world  :  for  we  fee  this, 
notion  is  excluded,  in  the  dodtrine  of  their  deftrudlion  taught 
us  ;  and  it  is  particularly  rejedled  and  confuted  by  our  Saviour, 
in  the  laft  text  confidered.  And  it  cannot  be  introduced  and 
fupported  by  the  word  *'death"  or  by  any  texts  whatever,  a- 
gainil  the  force  of  fuch  a  decifive  authority.  And  if  we  take, 
not  imiagination,  but  the  fcripture  for  our  guide  and  rule,  it 
feems  the  m.eaning  may  become  plain  and  eafy.  For  "death,*' 
denoting  the  punilhm.ent  of  the  future  world,  m.uft  have  a  dif-» 
ferent  conilru6tion,  from  natural  death  ;  according  to  the  diffe-  . 
rent  conftitution  of  the  tv/o  worlds  :  the  one  "temporary,''  the 
other  "eternal."  2 Cor. 4,  18.  This  to.  me  appears  an  obvious 
and  certain  rule  of  conftrudtion,  "  Death"  then,  as  applied  to 
the  future  world,  is  lb  far  from  carrying  the  idea  of  diiTolution 
in  it,  as  that  it  is  incompatible  with  it.  It  is  "dying  thou  Ihalt 
die"  without  end,  according  to  the  tirft  threatning.  It  is  eter- 
nal, as  all  things  pertaining  to  that  conftitution,  arc.  And  this .'. 
rule  of  conftru6lion  ought  to  govern  the  meaning  of  all  thefe 
texts*,  in  the  fame  manner.  But  in  dire6t  contradiction  to  this 
rule,  this  author  carries  the  idea  of  natural  death  into  the  future 
world  ;  and  affixes  it  to  the  lecond  death.  He  gives  us  an  ima- 
ginary defcription  of  it,  too  long  to  be  inferted,  concluding  in 
this^j  "  that  upQn  this  diffokuronj  they  have  no  more  concern 

Y/itk 


C    30B    ) 

tvith  tKat  world,  than  the  dead  have  with  this,' as  before.notedo 
This  is  purely  the  work  of  imagination.  Doth  the  fcripture. 
teach  us  fo  ;  that  there  is  a  tirne  when  they  will  have  no  more 
concern  with  that  world  r  no,  it  gives  not  the  leaft  countenance 
to  this'pernicious  fancy,  but  teaches  the  contrary,  *'^their  worm 
Ihall  never  die."  The  firfl  threatning,  "^"dying  thpii  ihalt  die," 
being  oppofed  to  life  and  happinefs,  im.ports  a  perpetual  exclu» 
lion  from  life  and  happinefs,  in  mifery  as  lafting  as  their  exift- 
ence,  as  before  noted.  And  it  is  obfervable,  no  more  of  this 
threatning  is  included  in  the  judicial  fentence  of  natural  death, 
than  to anfvv'erthefetv/o grand  purpofes^  viz.  to  exhibit  a  itrong 
teflimony  to  mankind  of  the  exceeding  evil  of  fin,  and  God's 
holy  indignation  againfl  it :  and  yet,  be  confiflient  with  a  new 
and  further  ftate  of  trial  to  Adam  and  his  poilerity,  upon  the 
ground  of  the  promiifed  feed  and  faviour.  The  fentence  is  not 
in  the  words  of  the  threatning  :  the  word  death,  is  not  in  it. 
But ''  duft  thou  art,  and  unto  dull  fbalt  thou  return/*  This 
fentence,  and  the  execution  of  it,  in  natural  death,  were  notde- 
Hgned  to  teach  us  the  full  demerit  of  fin,  or  the  fuPi  puniiliment 
in  the  threatning.  Nor  is  the  ter;;p  fecond  death;,  deiigned  to 
teach  us  a  difTolution  of  the  fame  kind  with  natural  death,  in 
the  future  world  ;  and  that  fuch  a  dilToIution  is  the  whole  pun- 
iiliment  due  to  fin,  and  contained  in  the  divine  threatnings. 
For  the  contrary  idea  and  dodlrine  of  it,  is  clearly  and  ilrongly 
held  forth  to  us^  in  the  defcriptions  of  it,  throughout  the  new 
tefbament :  and  particularly  by  Paul,  Flom,  6.  11,12.  where 
*^this  death*'  iscontrafted  v/im  the  **  everlafuing  life"  that  is  the 
end  of  the  faithful  fery  ants  of  God  :  and  in  v.  23,  it  is  contrafled 
again,  with  that  "eternal  life"  that  is  the  gift  of  God  to  them  t 
'^  for  the  wages  of  fin  is  death  :  but  the  gift  of  God  is  eternal 
life,  through  Jefus  ChriH  our  Lord/'  ^'  This  death"  fo  re- 
peatedly and  diredtiy  contrafbed  with  eternal  life,  as  given  of 
God  and  enjoyed  by  the  faithful,  is  evidently  "eternal  death." 
So  his  friend  Dr.  Taylor  underftands  it  truly.  Now  take  this 
declaration  of  the  apofcle  in  connexion  with  the  words  of  the 
firfl  threatning  "  dying  thou  fnalt  die,"  without  end  or  eter- 
nally, and  it  gives  the  true  fentiment  of  this  death,  as  oppofite 
to  that  of  a  temporary  diflblution,  as  can  be.  And  again,  this 
idea  and  fentiment,  as  contrary  to  a  temporary  diiToIution,  as 

*  pofiible^ 


f   309   ) 

poffible,  is  carrkd  in  all  the  literal  defcriptions  of  this  death 
and  punifhment,  as  everlafting,  as  "  everlaftingpunifhment/* 
•^'everiafting  deftrudiion,"  &Ca  Moreover,  to  me  it  feems 
clear,  the  appftle  dengnedly  excludes  this  idea  of  the  mortality 
of  the  wicked,  and  purpofely  introduces  &:  teaches  that  of  their 
immortality  in  their  refurreiStiono  In  Rev,  20.  14.  *^  Death 
and  hell,  hades,  were  caft  into  the  lake  of  fire,  this  is  the  fecond 
death."  The  obvious  meaning  feems  to  be  this,  "  the  wicked 
in  the  general  refurreclion,  which  he  had  been  defcribing,  fhall 
be  raifed  in  a  ftate  of  immortality/*  There  fhall  be  no  m.ore 
natural  death  to  them — no  more  diiTolution  and  fuch  a  flate  of 
reparation  b.et\yeen  foul  and  body,  as  hades,  Thefc  temporary 
punifnments  are  abfolutely  deftroyed,  and  are  fucceeded  by  the 
fecond  death,  which  is  without  diffolution,  and  without  end^ 
To  this  conflrudion  ''death  fliall  be  no  more,"  *'  there  fhall  be 
no  more  hades^"  this,  author  oppofes  two  which  he  calls  infu- 
perable  objedions,  p.  397,  (i.)  *'  It  is  not  true  in  fad,  he 
fays,  for  the  wicked  after  they  are  raifed  from  the  dead,  fhaU 
die  again,  as  we  have  repeatedly  fhewn."  It  is  true,  he  afferts^ 
and  repeats  the  dodrine  of  their  diffolution,  once  and  again  ; 
but  this  is  no  proof  He  neither  hath  nor  can  prove  it.  The 
argument  then,  amounts  to  this,  '^  it  is  not  agreeable  to  his  fen- 
riment  and  conilrudion,  and  therefore  cannot  be  true."  It 
carries  all  the  force  it  can,  it  fpeaks  for  itfelf,  without  a  com- 
ment. His  2d.  reafoo  is,  '^  if  the  total  deilruetion  of  death  and 
hades  be  meant,  how  comes  it  to  pafs  that  total  deflrudion  is 
not  the  thing  meajit,  when  the  wicked  are  faid  in  the  fame  Vv^ords 
^•'to  be  cafl  into  the  lake  of  iire  ?"  The  reafon  feems  obvious,  it 
refpeds  twoeffentially  different  fubjects  :  the  one  refpeds  tem- 
poral death  and  hades,  a  kind  of  punilhment,  which  fhall  be  no 
more  :  the  other,  refpeds  the  wicked  now  in  a  flate  of  imm.or- 
tality,  configned  to  another  kind  of  punifhment,  the  fecond 
death,  without  end.  Thefe  things  are  clearly  confiflent».  And 
this  conftrudion  feems  confirmed  by  ver.  8  th  of  the  next  chap- 
ter ;  where  it  is  aihrmed  of  the  wicked  ^'  they  fhall  have  their 
part  (or  "portion"  as  the  word  is  rendered  Mat.  24..  51.  and 
Luke  12.  46.)  in  the  lake  which  burneth  v/ith  fire  and  brim- 
flone  :  which  is  the  fecond  death."  The  meaning  feems  this, 
5^  the  punilhment  reprefented  by  the  lake  of  fire  and  brimflonc: 

(dreadful 


(     3^0     )    ^ 

(dreadful  and  endlefs  as  it  is)  is  the  future  "  portion  of  the 
wicked  :"  this  portion  and  punifhment^  and  not  dilTolution,  is 
precifeiy  the  thing  intended,  in  the  phrafe  "  fecond  death." 
The  evaiion  tells  lis,  it  is  not  faid  of  the  wicked  they  fhall  al- 
ways live  in  torment  without  dying  :**  but  their  immortality, 
unceafing,  endlefs  mifery  is  literally  taught  in  thofe  words  ''they 
fhall  be  tornnented  day  and  night  forever  and  ever,"  Rev.  20^ 
10.  the  amount  is  the  fame.  And  our  Saviour  taught  it,  not 
only  in  the  deftruftlon  of  foul  and  body  in  hell ;  but  in  fach  a 
plain,  ftrong  and  decifive  manner,  as  cannot  be  evaded,  in  his 
afcfiption  of  immortality  to  their  worm  :  v/hich  defignates  the 
immortality  of  the  fubje^tj  the  correlate  of  the  wonrij  as  truly 
as  of  the  worm  itfelf ;  and  this  muft  be  his  intention,  as  hath 
been  fhewn.  It  is  very  true,  that  im.miortality,  incorruptibility 
pined  with  life,  is  not  taught  of  the  wici-ied  in  the  fature  world, 
as  it  is  of  the  righteous  :  and  it  is  with  wife,  good  reafon,  and 
the  greateft  propriety  :  becaufe,  it  is  afcribed  to  the  righteous 
as  their  crowning  blcfiing  and  reward  :  whereas,  the  immorta- 
lity  of  the  wicked,  is  the  reverfe.  A  fimilar  defcription  would 
only  have  ferved  to  intangle  and  enr^barrafs,  if  not  confound 
the  fubjedl  j  by  making  the  fenfe  am^biguous,  as  applied  to  the 
one  and  the  other.  Neither  is  there  any  reafon  to  think,  it 
would  have  [topped  the  mouths  of  critical  cavaillers;  but  would 
rather  have  given  them  more  advantage  to  perplex,  and  em- 
barrafs  tl-re  fubjed.  An  unbiaded  mind,  finds  the  imm.ortality 
of  the  wicked,  clearly  taught  in  the  texts  which  have  been  ad- 
duced :  and  notwithftanding  the  ideaofa  temporary  dilTolution 
is  fo  plainly,  repeatedly  and  ilrongly  excluded  -,  yet,  they  will 
adhere  to  it.  Another  inttance  perhaps  m.ay  fatisfy  the  reader, 
Notwithilanding  the  apoftle  has  defcribed  a  glorious  refurred- 
ion  and  happy  immorcaliry,  as  the  appropriate  privilege  of  the 
righteous,  in  the  moft  decifive  manner,  i  Cor.  15th  chap,  yet 
we  find  they  will  have  "death  deilro^/ed'*  to  be  death  fvvallowed 
up  in  thevidory  of  the  wicked,  as  well  as  the  righteous;  againit 
the  tenor  of  fcripture  and  the  whole  force  of  the  connexion,  in 
the  context.  So  that  all  his  pains  and  clearnefs,  doth  not  prevent . 
this  wrong  application.  Doubtlefs,  thefe  great  fubje6ls  are 
taught  and  left  to  us  in  the  beft  manner,  to  prevent  miftakes, 
to  avoid  confufion,  and  preclude  obje6tions.   And  to  m.e  there 

appears 


.(    3"     ) 

appears  a  difplay  of  divine  wifdom  in  the  duTcrent  manner,  in 
which  the  immortality  of  the  righteous  and  wicked  as  taught 

unto  us. 1  will  add,  if  thefe  critical  gentlemen,  inflead  of 

exerting  the  whole  force  of  genius,  upon  the  impra6licable,  im- 
pofTible  attempt  to  transfer  the  fame  ideas  from  a  temporary,  to 
an  eternal  conflitution  and  ftate  of  things  j  had  entered  upon 
the  fubje6l,  in  a  true  fpirit  of  criticifm,  upon  the  ground  of  this 
clear  diftin(5lion  between  the  two  worlds,  they  would  have  found 
two  things  of  great  weight :  one  is,  they  would  have  found  the 
immortality  of  the  fubjedl,  in  all  the  everlafting  promjfes  and 
threatnings  of  the  gofpel.  For  it  is  impoffible,  everlafting  life 
fliould  be  enjoyed,  but  by  a  fubjed  that  is  imm^ortal ;  or  that 
everlafting  punifhment  ftiould  be  fuffered,  without  the  imm^or- 
tality  of  the  fubjedtof  it.  And  therefore,  in  all  thefe  promifes 
and  threatnings,  the  immiortality  of  the  I'ubjed  of  the  one  and 
the  other,  is  as  fully  and  defignedly  taught  us,  as  the  endlefs 
blefling  or  curfe  itfelf.  Ir  is  fo  neceffarily  included,  that  it  is 
impoffible  tofeparate  it  in  thought,  or  conceive'of  the  fulfilment 
in  truth,  and  fad,  without  the  immiortality  of  thefubjeel:.  The  ^ 
other  thing  they  would  have  found  and  told  us  is,  that  the  im- 
mortality of  the  righteous,  as  well  as  the  wicked^  is  far  oftener 
taught  us,  perhaps  four  times  to  one  more,  in  this  way,  by  pro- 
mifes of  life,  that  carry  it  neceflarily  in  them;  than,  in  diredt 
aftertions  of  it.  From  all  which  it  appears,  the  evafion  avails 
nothing ;  for  although  the  immortality  of  the  wicked,  be  not 
taught  improperly,  as  the  objcdion  fcems  to  require  :  yet  their 
mortality  and  difiblution  is  denied  once  and  again  3  and  their 
immortality  is  repeatedly  aflerted  in  ftrong  terms,  "  in  their 
worm  that dieth not,"  which  is  equivalent  to  their  Uvingalways 
in  torment  without  dying,  and  "in  death  and  hades  caft  into  the 
lake  of  fire,"  and  other  texts  that  have  been  cited  :  and  it  ia 
likewife  taught,  in  all  the  defcriptions  of  their* "death,"  "de- 
ftru6tion"  and  "puniflmaent"  as  "eternal"  and  ^'everlafting;** 
in  the  fame  way  and  with  the  fame  force,  as  the  immortality  of 
the  righteous,  is  the  moft  commonly  taught  in  the  promifes. " 
In  a  word,  all  the  threatnings  of  damnation  and  the  future  pun- 
I  iftiment,  and  promifes  of  falvation,  throughout  revelajtion,  are 
*  withoutend ;  and  confequently,  all  the  promifes  and  threatnings 
of  the  future  world,  iaipUcitly  teach,  tlie  mmoxtdity  of  the 

fabje&s 


fubje6i:s  of  them  t  and  therefore,  what  is  fuggefted  in  the  evar 
fion  can  be  no  objedlion,  to  applying  the  word  "everlafting*" 
in  the  fame  endlefs  fenfe,  to  the  wicked  as  to  the  righteous. 
And  the  argument^  efpecially  from  the  fame  word  ip  the  final 
fentence,  confidered  in  all  the  connexions  aforementioned^  re- 
mains in  its  full  force.  And  I  am  miftaken  if  the  truth  and 
weight  of  this  argument  doth  not  appear  with  clear  and  flronger 
force,  the  more  clofely  it  is  examined*  I  would  fubjoin  one 
argument  more  to  fix  the  endlefs  fenfe,  as  applied  to  the  wicked, 
which  I  have  not  feen  noticed  by  any  of  thefe  criticks,  which 
feems  to  be  weighty,  viz.  the  wicked  will  be  fentenced  to  the 
fame  everlafting  puniiliment,  with  the  devil  and  his  angelso 
And  the  word  "everlafting"  in  this  fentence,  carries  the  immor- 
tality of  the  wicked,  and  the  endlefs  duration  of  their  punifn- 
ment,  in  it ;  as  clearly  and  fully,  as  that  of  the  devil  and  his 
angels.  And  it  is  an  implied,  full  confutation  of  the  notion  of 
their  diflblution  ^  as  alfo,  of"  their  conftru6tion  of  the  word  ^^age 
and  difpenfation"  in  the  lafl  fentence*  For  v/here  do  we  find 
mortality  afcribcd  to  them  ;  or,  the  word  eternal^  in  this  limited 
Conll:ru6lion,  applied  to  (ct.  forth  the  future  punifhment  of  the 
devil  and  his  angels  ?  they  make  not  the  vain  attempt  to  prove 
it.  And  yet  without  thisj  the  argument  for  the  endlefs  fenfe  of 
the  word  continues  in  full  force.  For  our  Lord  doubtlefs  in-=- 
tended  to  teach  the  fame  duration  of  puniiliment,  to  the  wick- 
ed, as  to  them  ;  in  this  emphatick  defcription  "the  fire,"  "the 
everlailing  one"  prepared  for  the  devil  and  his  angels/*  If  fo, 
and  the  word  "eternal"  as  applied  to  them^  is  always  taken  in 
the  endlefs  fenfe  j  it  dec i lively  fixes  the  fame  {tnfc^  in  refpe(5t 
to  the  wicked.  There  are  two  fcripture  texts  cited  to  fupport 
this  evafion,  which  will  as  properly  be  confidered  under  the 
next  J  to  which  we  pafs. 

The  4th  and  capital  evafion  is,  ^*  that  the  word  aion  and  ai- 
onios,  tranOated  forever  and  eternal,  are  fo  far  from  being  con- 
fined in  their  meaning  to  an  endlefs  duration,  that  they  really 
iignify  nothing  more  than  an  age,  difpenfation  or  period  of  con- 
tinuance, either  longer  or  Ihorter  :"  and  are  molt  commonly 
ufed  in  this  fenfe,  both  in  the  old  and  new  teftament-  And 
therefore  the  precife  duration  intended  in  any  place  cannot  be 
known,  but  by  the  previoufiy  lywwn  nature  of  the  fubjedl,  or 

other 


(     3^3     ).    .     ^ 

othefpafTages  of  fcripture  which  explain  it.  "P, 124,264,  and  S. 
*^  That  if  we  confine  ourfelves  to  the  nrj^f-e  force  of  the  word,  it 
more  probably  means  a  limited  than  endlefs  duration,  becaufe, 
this  is  the  moft  frequent  ufe  of  it  in  the  facred  writings/' p.  260. 
And  to  give  the  objedion  the  iitmoft  advantage,  and  that  be 
fuppofed  (which  it  is  faid,  can  never  be  proved)  "  that  the 
word  aionios,  eternal 3  fignifies  duration  without  end  ;  and  when 
ufed  in  a  limited  fenfe,  it  is  in  a  lax,  lefs  proper  way  of  fpeaking : 
yet  as  the  fcripture  has  taught  us  this  lax  fenfe  ^  it  may  be  fo 
applied  to  the  future  punilhment  of  the  wicked,  and  confe- 
quently  it  cannot  by  the  force  of  thefe  words  ufed  to  defcribe  it, 
be  proved  to  be  without  end>  p»  270,271*  In  reply  to  this 
evafion>  I  would  remark  fome  things  generally,  upon  the  feve- 
ral  matters  contained  in  it  3  and  then  in  a  more  dired  way  e- 
vince,  the  invalidity  of  it, 

I  would  firfl:  obferve,  the  ufe'  of  thefe  words  fom.etimes  in  the 
lax,  limited  fenfe,  is  no  new  difcovery  of  thefe  ingenuous  gen- 
tlemen J  it  hath  been  knov/n  by  learned  men  of  all  ages  :  but 
that  it  is  m.oft  commiOnly  ufed  in  this  fenfe  in  the  newteuament, 
cannot  be  admitted.  For,  it  is  allov/ed,  p.  284.  that  it  is  ufed 
more  than  forty  times  forthe  future  (late  and  life  of  the  righte- 
ous :  whereas,  the  waiole  lift  of  texts  for  the  limited  fenfe,  are 
a  little  m.ore  than  thirty,  and  fome  of  them  difputable.  And 
when  the  numerous  texts  are  added,  which  charadlerize  the 
bleffed  God  as  eternal  and  everlafting,  and  which  defcribe  his 
being,  throne>  kingdom.,  power,  truth,  word  and  glory,  as  for 
ever  and  forever  andever— and  in  the  doxologes,itwill  produce 
a  large  furplulTage,  in  the  endlefs  fenfe.  Nor  do  I  believe  it 
true  in  fad,  in  refpe6l  to  the  old  teftament.  The  texts,  that 
celebrate  the  mercy  of  God  only,  as  enduring  forever,  are  more 
in  number  than  all  they  have  produced  for  a  limited  conftru6tion» . 
And  the  texts  that  teach  us,  God  is  everlafting,  that  his  arm, 
truth,  righteoufnefs, his  throne, dominion, kingdom,  glory  and 
word  are  evcrlafting  and  endure  forever,  are  numerous ;  exclu- 
five  of  the  promifed,  everlafbing  rewards  of  the  righteous.  But 
1  have  given  no  great  attention  to  this,  for  with  me  the  frequent. 
ufe  of  the  words  in  the  lax  fenfe,  is  not  weighty  :  v/e  mud  have 
more  folid  ground,  and  a  more  decifive  rule  of  conftrudion, 
for  a  judicioys  mind  to  reft  upon,  in  matters  of  eternal  concern* 

S  s  m€nt, 


(     314     ) 

ment.  Which  leads  to  another  remark,  viz.  that  the  frequent 
life  of  a  word  in  fcripture,  is  at  befl:  but  a  precarious  rule— and 
that  we  muil  previoufly  know  the  fpecific  nature  of  a  fubje6i:j 
before  we  can  know  the  fenfe  of  a  word  applied  to  it,  to  me 
appears  abfurd.  P'requency  cf  ufe  is  evidently  precarious,  be- 
caufe,  if  the  fame  word  do  not  refpedt  the  faine  fabje(5t  and 
world',  as  when  m.oft  commonly  ufed  5  it  is  abfolutely  no  rule  at 
all,  or  becomes  a  falfe  one.  The  word  ^'God'*  frequently  de- 
notes him  who  is  God  by  nature,  and  it  is  frequently  ufed  of 
thofe  who  are  not  god  by  nature,  and  fometimes  applied  to-men 
as  gods  by  oflice,  by  delegation  of  authority  and  power.  To 
determine  the  meaning  of  the  word,  in  any  particular  text,  we 
r.ever  turn  a  thought  in  which  fenfe  it  i^  moil  commonly  vikd^ 
but  by  the  connexion,  we  fee  which  is  intended  by  the  facred 
writer,  and  that  determines  us  in  a  moment,  without  any  refe- 
rence to  frequency  of  ufe.  Juft  fo,  Ihould  the  evident  inten- 
tion of  the  facred  writers  determine  us  to  the  limited  or  endlefa 
fenfe  of^!thefe  words  in  difpute.  The  fenfe  of  the  fame  words, 
always  ufed  in  a  limited  conftruclion,  when  applied  to  things 
and  fubjects  of  this  world  -,  is  abfolutely  changed,  when  applied 
to  fubjeds  in  the  future  world,  into  endlefs.  This  we  fee  in 
their  own  examp4:,of  aionios  ^^eternal"  joined  with  zoes,  life  : 
For  the  word  ^^lif^"  is  moil  commonly  ufed  in  fcripture  for  this 
natural,  mortal  life  "  which  is  of  few  days  and  full  of  trouble." 
And  they  tell  us,  the  word  aionios  moft  commonly  fignifies  an 
age  or  difpenfation,  and  it  hath  always  a  limited  conilru6lion 
when  applied  to  the  fubjects  of  this  world.  By  this  rule  then, 
both  thele  words  ought  to  have  a  liniited  conitrudion  w^hen 
joined  and  applied  to  fubjedts  in  the  future  world  -,  becaufe  mofl 
commonly  fo  ufed  and  it  is  their  invariable  fenfe  as  applied  to 
.  the  fubjeCis  of  this  world  ;  whereas,  when  joined  and  applied 
to  fubjedts  in  the  future  world,  "  everlafting  life,"  they  arc 
certainly  both  endlefs.  And  it  is  equally  true  of  the  words, 
*Mcath/'  "  deftrudion"  and  *^  punifhment,"  when  applied  to 
fubjects  m  the  future  world  i  as  of  life,  their  fenfe  is  changed  in 
the  fame  manner.  This  in  point,  fhews  the  falfity  of  their  rule 
of  applying  the  fame  fenfe  of  words  as  mofl  commonly  ufed  of 
fubje6ls  of  this  world,  to  the  fubje6ls  of  the  future  world.  In 
regard  to  the  "previoufly  known  nature  of  the  fubjedl/'  it  i^ 

true. 


true,  we  muft  be  apprifed  of  the  general  fubje^l  treated  of, 
whether  it  be  God  or  the  creature^  a  fubjed  of  this  world  or 
the  future,  in  order  to  underftand  it.  But  that  the  fpecial  na- 
ture and  properties  of  the  fubjeel,  muft  be  firft  known  -,  as  that 
God  is  eternal,  the  fire  of  hell  endiefs,  the  immortality  of  the 
righteous  and  wicked,  and  the  reward  and  puniihment  of  the 
future  world  is  endlefs,  before  we  can  know  and  fix  the  endlefs 
fenfe  of  the  words,  by  which,  the  whole  of  this  fubjecl  is  de-r 
fignedly  taught  us ;  to  m.e  is  abfurd.  Becaufe  it  fuperfedes  the 
need  of  teaching,  if  the  fpecial  nature  and  properties  of  the  fub- 
jedl  be  already  known.  Befides,  upon  this  plan,  matters  of 
pure  revelation  can  never  be  taught,  if  we  cannot  know  the 
fvjnfe  and  force  of  the  words,  by  which,  it  is  to  be  ccmmunica- 
ted  to  us,  without  a  previous  knowledge  of  the  fpecial  nature 
and  properties  of  the  fubjecl.  For  by  fuppofition  the  fubjed^ 
is  before,  wholly  unknown  to  us.  Nov/a  rule  to  explain  re- 
velation, that  renders  teaching  needlefs,  and  by  which  matters 
of  pure  revelation  (and  fuch  are  the  eternal  concernments  of 
the  future  world)  cannot  be  taught ;  is  abfurd  in  a  high  degree. 
Surely,  the  infpired  teachers  did  not  impofe  this  impoiTible  talk 
upon  jews  and  gentiles,  that  they  mud:  previoufiy  know  the 
fpecific  nature  and  properties  of  the  fubjeds  they  taught  them, 
as  a  prerequifite  to  their  underilanding  the  m.eaning  of  the 
words  they  make  ufe  of,  in  teaching  them.  So  that  thefe  lear- 
ned  criticks,  it  feems,  have  involved  the  fubjed  in  feyenfold 
more  darknefs,  than  when  they  took  it  up.  For  wt  are  told, 
"  the  fenfe  of  thefe  words  cannot  be  know^i  with  certainty," 
but  by  their  rules,  and  thefe  we  fee  to  be  evidently  falfe  and 
abfurd  :  and  confequently,  they  have  thrown  and  left  the  fub- 

je6t,  in  a  labyrinth  of  fcepticifm. Another  remark,  which 

may  tend  to  break  the  force  of  this  objedlion,  is  this,  ''  that  we 
always  fix  the  endlefs  fenfe  to  the  word  '^forever*'  when  applied 
to  the  fubjeds  of  the  future  world  j  and  yet  it  is  probably  as, 
frequently  ufed  in  the  lax  fenfe  with  us,  when  applied  to  the 
things  of  this  world,  as  it  v/as  in  the  days  of  infpiration  :  and 
we  have  no  reafon  to  believe  but  that  the  limited  fenfe  as  appli- 
ed to  the  things  of  this  world,  and  the  endlefs  fenfe  as  appliedi^ 
to  thofe  of  the  future  world,  was  as  clear,  fixed  and  certain  then^ 
ia  the  minci  of  the  infpired  i^each^f  s  ^ of  %k^m  who  were  taugl\^ 


('  3i6  ) 
by  them,  as  it  hath  been  with  the  chriftian  church  ever  fince. 
The  word  ''  forever"  is  frequently  and  abundantly  ufed  in  the 
lax,  linnited  lenfe,  in  the  courfe  of  bufinefs  in  this  world,  It  is 
fo  ufed,  commonly,  in  all  abfolute  gifts,  grants,  conveyances 
and  fecuritiesj  as  in  bills  of  fale,  warrantee-deeds,  in  abfolute 
grants  by  wili,  of  lands  and  chattels  and  the  like  j  they  are  ex- 
prefTed  by  the  word  ^^'foreyer/*  Now,  the  word  thus  applied, . 
isfo  limited  by  the  general  nature  of  the  fubjed,  that  no  one 
takes  it  in  the  fend:  endlefs  (Qni^  ;  or  to  mean  any  more  than 
that  the  grantee  fnould  hold  the  premifes.  as  long  as  can  be  by 
the  force  of  this  tenure,  according  to  the  nature  of  the  thing  and 
courfe  of  this  world  :  and  yet  this  frequent  ufe  of  tht  word  ia 
this  lax  fenfe ;  and  always  fo  when  applied  to  the  fubjeifls  of  this 
world,  introduces  no  embarraffment  or  difficulty  in  our  mJndS;, 
in  affixing  the  endlefs  fcrSs  to  the  fubjects  of  the  future  inviffble 
world.  Nor  can  I  fee  a  ihadow  of  reafon  to  fuppofe  that  this  dif= 
tin6lion  was  not  as  clear  to  men  in  the  days  of  infpiration,  as  it  is 
to  us  :  or  that  the  lax  (cnft  applied  to  fubjeds  of  this,  and  the 
endlefs  fenfe  v;hen  applied  to  fjbje6ls  of  the  future  world,  was 
not  as  clear  and  fixed  with  him.,  as  it  hath  been  with  the  body  of 
the  chriflian  vvorid,  ever  fince.  It  is  abfard  &  incredible  to  fup^ 
pofe,  they  underftood  the  word  as  applied  to  the  covenant  with 
Noah  and  every  living  creature,  and  to  the  temporary  ilatutesi 
of  the  Mofaic  conflitution,  to  their  inheritance  in  Canaan,  to 
the  hills  and  m.ountains,  and  to  thefervant  whofe  ears  was  bored^ 
that  ^'mAift  ferve  forever,"  Exod.  21..  6.  in  the  fame  fenfe  :  as, 
when  applied  to  the  everlafting  God,  to  the  inheritance  of  the 
faints  in  heaven,  and  other  fubjefls  of  the  future  world,  where 
there  is  nothing  to  lim.it  it,  and  the  endlefs  fenfe,  is  by  far  the 
moll:  natural  and  rationaL  Let  us  fuppofe  a  man  to  rile  up  a» 
mong  us,  to  difoute  the  public  known  faith  of  the  people  in 
this  land,  from  the  firll;  fettlemenr  to  this  day  ;  on  this  ground. 
He  argues,  you  cannot  prove  they  ufed  the  word  ^^forever"  in 
the  endlefs  fenfe^  when  applied  to  the  fubjedls  of  the  invifible 
world  J  unlefs,  ^^  they  always  ufed  it  in  this  fenfe,  only."  But 
they  certainly  ufed  it  fometimes  (that  is  when  applied  to  the 
things  of  this  world)  in  a  limited  fenfe  :  and  if  they  ufed  it  fo, 
in  the  lingular  number,  the  ph'ral  '^  forever  and  ever"  cannot 
euentiaiiy  alter  the  figaiiication  of  die  word.    Again,  thej. 


f  357  > 
certainly  ufed  it  very  commonly,  in  the  limited  fenfe^  in  th^ 
courfe  of  their  worldly  tranfa6lions.  Look  into  the  probate 
records,  you  find  abfolute  gifts  and  devifes  of  goods,  chattels 
and  lands  exprefied  by  the  word  '^forever."  And  in  their  com- 
mon rcgiilers,  you  find  abfolute  conveyances  of  lands  by  deeds 
of  gift  or  fale,  *'  to  them  and  their  heirs  forever.'*  Thence  it 
appears,  their  moft  common  and  frequent  ufe  of  the  word  "for- 
ever'•  was  in  the  limited  fenfe,  not  ftridlly  eternal.  And  there- 
fore, as  they  have  taught  us  the  ufe  of  the  word  in  the  lax  fenfe, 
and  that  more  commonly  than  in  the  ftridb  and  proper  fehfe, 
(if  the  endiefs  knk  be  fo)  it  cannot  be  thought  hard  or  unrea- 
fonable  to  fqppofe  they  affixed  the  limited  fenfe  to  it,  when  ap- 
plied to  the  fubjedts  of  the  future  world.  Certainly,  a  firing 
of  fuch  arguments  as  long  as  one's  arm,  would  carry  no  force 
of  convidion  to  any  judicious  perfon,  who  knew  it  to  be  theijc 
common  faith  5  that  in  the  endiefs  fenfe,  the  righteous  would  be 
forever  happy,  and  the  wicked  forever  miferable.  And  the 
fame  fallacy  attends  the  reafoning  from  the  lax  fenfe,  and  its 
being  frequendy  fo  ufed  in  fcripture,  when  applied  to  things 
in  this  world  ;  it  carries  not  a  fhadow  of  proof,  that  the  endiefs 
fenfe  was  not  always  fixed  to  all  the  fubje6ts  of  the  future  world. 
This,  if  I  m.iflake  not,  breaks  the  force  of  this  grand  argument 
and  manner  of  arguing.  The  different  fubje6ls  to  which  thefe 
words  were  to  be  applied  in  the  limited  and  endiefs  fenfe,  was  no 
doubt  a  matter  as  clear  as  day,  to  the  infpired  teachers  ;  anc} 
they  taught  it  clearly,  and  not  in  the  perplexed,  embarraffing 
manner,  as  is  pretended.  Therefore,  if  we  can  happily  find  their 
clue,  and  the  ground  they  went  upon,  the  fubje6t  m.ufl  be  deci- 
fively  clear  to  us,  and  the  whole  foundation  of  the  objeftionmiufl 
be  removed .  Wherefore,  for  a  more  diredl  reply,  let  it  be  noted, 
that  the  word  "aion"  in  the  etymology  of  it,  is  naturally  and  for- 
cibly exprefTive  of"  endiefs  duration."  It  is  well  knov/n  to  be 
a  compound  of  ai,  always,  and  on,exiiiingi  and  the  ideaclearly 
conveyed  by  it,  is  "  endiefs  exifl'ence."  It  is  further  to  be  no- 
ted, that  the  infpired  teachers,  certainly  ufed  this  noun  and  ad- 
jective abundantly  J  in  the  endiefs  fenfe ;  according  to  its  natural 
import.  For  by  thefe  words  they  abundantly  taught  the  things 
of  the  eternal  world ;  ufing  the  word  adaios  but  twice  in  the 
^ew  teftamcat,  a§  before  obferyed,    Agai^  by  the  force  of 

thefe 


(     3i8.  )        . 

thefc  words,  they  taught  eternal  things,  plainly,  properly,  prac- 
tically and  forcibly  ;  with  an  intention,  that  they  fhould  have 
a  governing  influence  over  the  hearts  and  lives  of  men,  learned 
and  unlearned.  So  did  our  Lord,  "  labour  not  for  the  meat 
that  perilheth,  but  for  that  meat  which  endureth  unto  everlafl- 
ing  life/*  '^  he  that  believeth  hath  everlafting  life,"  ^^  the  water 
that  I  fhall  give  him,  Ihall  be  in  him,  a  well  of  water  fpringing 
up  unto  everlafting  life,"  '^'he  thateateth  of  this  bread  fhall  live 
forever."  So  Paul  taught  ^*  the  houfe  not  made  with  hands, 
eternal  in  the  heavens,"  &c.  And  it  is  obvious,  that  all  thefe 
infpired  teachers  intended,  that  jew  and  gentile,  fcythian,  bar- 
barian, bond  and  free,  children  and  fervants,  Iliould  underftand 
eternal  things  by  the  force  of  thefe  words,  whereby  they  taught 
them  ;  even  thofe,  who  could  not  determine  the  fenfe  of  the 
words  by  any  previous  knowledge  of  the  nature  of  the  fubjedl  j 
and  that  by  the  knovv'ledge  of  them,  fo  conveyed,  they  fhould 
be  induced  to  live  by  the  faith  of  them  ;  and  endure  through 
the  fervices  and  trials  of  this  life,  ^^  by  looking  to  things  unfeen 
and  ' 'eternal."  Now  in  the  v/hole  of  this  do6trine  they  could 
not  ufe  the  v/ords,  for  '^  a  difpenfation,"  ''age  and  period,"  but 
In  the  endlefs  fenfe  only.  For  they  could  not  teach  eternal  things 
in  any  other  fenfe  of  the  words  :  and  they  certainly  fo  ufed  them 
properly  and  forcibly.  For  it  is  abfurd  to  fay,  they  ufed  impro- 
per word  or  words,  whofe  force  was  inadequate  to  their  intention, 
I  will  add,  more  than  all  this,  they  have  taught  us,  the  ciTential 
difference  betv/een  the  confiitution  of  things  in  this  and  the  fu- 
ture world  ',  fo  as  decifively  to  fix  the  limited  and  endlefs  fenfe 
of  thefe  words,  perpetually,  in  the  ufe  of  them  :  as  in  two  points 
to  name  no  more,  viz.  one  is,  by  divine  conftitution  the  things 
of  this  world  are  temporary,  and  the  things  of  the  invifible 
world  are  '^  eternal."  The  other  is,  the  prefcnt  is  a  ftate  of 
difcipline,  the  future  a  flate  of  retribution,  of  revv^ards  and  pun- 
ifhments,  only.  This  is  fully  fufHcient  for  our  purpofe.  For 
thefe  do6lrines  fix  the  limited  fenfe,  to  all  things  of  this  world 
and  iliate,  to  which  they  are  applied  :  and  the  endlefs  fenfe,  to 
all  things  in  the  invi fible  world,  with  eafe  and  abfolute  certainty. 
Upon  this  ground,  their  perpetual  ufe  of  the  words,  as  applied 
to  thefe  effentially  diifferent  fubje6ts,  is  ver)^  clear  j  and  theTub- 
jcdeafiiy  talcen  up  by  learaed  2jid  unlearned,  jew  and  gentile^ 

fcythian^ 


(    319    ) 

fey  thlati,  barbarian,  bond  and  free.  And  their  do(51:rin^s  of  th^ 
invifible  world  as  "eternal"  would  come  with  certainty  and 
force  upon  thofe,  who  could  not  pollibly  underfband  their  pre*- 
vioys  nature  as  flich,  but  as  they  taught  it  to  them.  Thus  it 
was  doubtlefs  taken  up  in  the  days  of  infpiration,  as  it  hath 
been  by  the  chriftian  church  ever  fince,  a  handful  only  excepted. 
Thefe  things  are  too  obvious,  to  need  enlargement.  And  two 
things  feem  plainly  to  follow  from  this  ftating,  viz.  ( i .)  That 
the  endlefs  and  everlailing  fenfe,  is  the  primary,  tnodc  proper, 
and  mofl  important  fenfe  of  thefe  words  and  phrafes.  And  that 
when  they  are  applied  to  the  things  of  time  in  a  limited  man- 
ner, it  is  always  in  a  figurative,  lex  and  lefs  proper  fenfe.  And 
therefore  (2dly.)  they  ought  always  to  be  taken  in  the  never- 
ending  fenfe,  where  there  is  nothing  in  the  known  natui-e  of 
the  fubje6l,  or  manner  of  defcription,  or  fome  note  and  mark 
of  time  to  limit  their  conilru6tion.  This  is  a  natural  dedudlion, 
that  they  ought  to  be  taken  in  their  natural,  moft  important  and 
moil  forcible  fenfe ;  where  there  is  nothing  in  the  known  nature 
of  the  fubjed,  to  limit  them,  nor  any  note  of  limitation  affixed. 
There  being  no  reafon  in  fuch  cafe,  to  limit,  but  every  reafon 
for  the  endlefs  fenfe.  .  And  this  rule  of  reafon,  is  confirmed  by 
this  argument,  "  the  infpired  teachers  have  in  fact,  themfelves 
limited  the  conflru6tion,  in  every  inilance,  where  it  is  defigned 
to  be  limited."  I  cannot  find  they  have  left  any  thing  to  ima- 
gination, and  the  uncertain  reafon'ings  of  men,  in  this  im.portant 
affair.  For  where  a  confined  conflru6lion  is  defigned,  and  it  is 
not  obvious  from  the  known  nature  of  the  fubjed,  as  **  tempo- 
rary," as  it  is  when  applied  to  the  covenant  with  Noah,  to  the 
flatutes  of  the  Mofaic  conflitution,  to  the  inheritances  of  Ca- 
naan, and  to  the  hills  and  mountains  and  the  earth  itfelf :  in 
fuch  cafe  they  have  conflantly  given  us,  foine  charader  and 
mark  of  limitation,  either  in  the  manner  of  the  defcription,  or 
by  fome  affixed  note  of  time,  as  clu-onon,  autou,  nun,  telia, 
funtelia  and  the  like  :  from  whence  v/e  rationally  conclude, 
where  we  know  nothing  in  the  nature  o£  the  fubje6t  to  confine 
the  fenfe,  and  they  hare  given  us  no  note  of  limitation,  they 
always  defign  we  fhould  underftand  the  words  in  the  never- 
ending  fenfe  :  for  otherwife  they  would,  after  their  conflant 
wanner,  have  affixed  foA^e  note  of  un^c,  %q  them,   And  as  they 

have 


.  (    5^0    ) 

liave  affixed  no  note  of  liimitation  to  any  of  the  things  of  the  in* 
vifible  world,  thefe  words  fo  applied,  ought  always  to  be  taken 
in  the  endlefs  (cnfe.  And  I  fee  not  that  any  man  can  have  any 
more  right  to  put  a  linriited  con(l:ru6bion  to  them,  when  fo.ap- 
plied^  than  by  interpolation,  to  infert  a  new  text  in  revelation, 
contrary  to  the  general  import  of  it.  This  makes  way  for  an 
eafy  anfwer  to  the  argument  from  two  texts  of  fcripture,  to  prove 
that  the  fxme  words  in  the  laft  fentence  m^ay  have  a  di^fferent 
conftruftion  as  applied  to  the  righteous  and  wicked.  The  texts 
are  Rom.  i6.  part  of  the  25th  and  26di  verfes,  ^*  According  to 
the  miilery  which  was  kept  fecret  (chronois  aioniois)  iince  the 
world  began  ^  but  nov/  is  made  manifelt,  according  to  the  com-- 
mandment  (tou  aioniouTheou)  of  theeverlaftingGod.*'  And 
Tit.  1.2.  In  hopefzoes  aioniou)  of  eternal  life,  which  God  that 
cannot  lie,promifcd  (pro  cronon  aionion)  before  the  world  be- 
gan. Here  it  is  faid  the  "adjedive"  as  applied  ^'  to  God  and 
life**  upon  the  principles  of  the  ob]e6lors,  is  to  be  taken  in  the 
endlefs  fenfe  5  but  in  both  verfes  where  it  is  joined  v/ith"chro- 
non'*  it  hath  a  limited  conftrudion.  The  conclufion  drawn 
from  it  is  this,  that  we  cannot  comjplain  of  the  confirudion  they 
put  upon  Mat.  25.  in  affixing  the  endlefs  fenfe  of  the  word  in 
the  fame  fentence  to  the  righteous,  and  a  limited  orte  to  the 
wicked,  as  being  hard  or  unreafonable,  without  condemning 
ourfelves,  p.  289,90.  The  anfwer  is  eafy,  the  adjeftive  as  ap^ 
plied  to  God,  and  to  life  in  the  future  world,  hath  nothing  to 
limit  it  ;  and  where  infpiration  doth  not  limit  it,  no  man 
hath  a  right  to  do  it ;  and  we  therefore  receive  it  in  the  end- 
lefs fenfe.  But  in  the  other  part^  there  is  a  note  of  time  and 
limitation  exprefsly  fet  forth ;  and  we  accordingly  give  it  a 
limited  conftru6lion ;  and  herein  we  are  clearly  felf- confid- 
ent. But  there  is  no  note  of  limitation,  as  it  is.  applied  to  the 
wicked  in  the  25th  of  Mat.  or  any  where  elfe,  any  more  than 
to  the  righteous  ;  and  therefore  the  ground  of  complaint  re- 
mains in  fuUforce,  againil  them.  And  inafmuch  as  the  fentence 
to  both,  is  on  the  ground  of  the  fame  divine  conflitution,  which 
is  everlafting,  and  by  the  fame  rule  anddo61rine  of  retribution  1 
of  neceffity,  the  word  mufi  be  taken  in  the  fame  fenfe^  as  car- 
rying the  fame  duration  to  the  righteous  and  wicked  :  and  for 
Other  reafons  which  have  been  aifigned,    Thefe  adduced  texts 

afford 


(     3^1     ) 

afford  no  parallel ;  they  do  riot  touch  the  force  of  the  argument^ 
which  remains  in  its  full  ftrength.  But  it  is  ftrongly  objeded, 
if  the  eridlefs  fenfe  of  thefe  words  be  admited  as  the  moft  pro- 
per ;  yet  as  they  are  often  ufed  for  an  age,  and  difpenfation, 
and  in  a  la^,  limited  fenfe,  and  the  fcripture  has  taught  us  this 
ufe  of  them,  it  cannot  be  thought  hard  and  unreafonable  fo  to 
apply  them  to  the  fubjeds  of  the  invifible  world,  and  particu- 
larly to  the  future  punifhmeilt  of  the  wicked,  p.  27 1,279.  The 
foundation  of  this  objedlion  is  fubverted,  by  what  hath  been 
already  faid  :  but  for  a  more  direct  anfwer,  let  it  be  noted  (i.) 
they  have  never  taught  us  this  lax  fenfe,  but  when  the  words 
are  applied  to  the  things  of  this  world,  to  things  which  we  know 
to  be  temporary  in  their  nature  5  or  know  it  by  their  affixing 
fome  note  of  time  in  their  defcriptlon  :  they  have  never  taught 
lis  the  lax  fenfe  of  thefe  words  when  applied  to  the  fubjefts  o£ 
the  invifible  world  :  we  have  no  inftance,  example  or  warrant 
for  it ;  and  therefore,  fo  to  apply  them,  may  well  be  thought 
unwarrantable,  and  unreafonable.  (2dly.)  So  to  apply  the 
words,  is  contrary  to  their  manifeft  intention*  The  infpired 
teachers  certainly  intend  to  teach  us  the  things  of  the  invifible 
world,  as  ^^eternar'  by  the  force  of  thefe  words  :  and  to  teach 
them  plainly,  forcibly  and  pra6tically,  as  of  the  utmoft  impor- 
tance to  mankind,  as  before  obferved.  And  in  this  teaching, 
they  infallibly  ufe  the  words  in  the  never-ending  fenfe ;  for  they 
Cannot  be  taught  in  any  other.  It  is  of  no  weight  to  fay,  they 
are  often  ufed  in  the  lax  fenfe  as  applied  to  the  things  of  this 
world  i  and  when  fo  applied,  they  have  not  the  fame  force  as 
the  word  '^eternal."  For  let  them  be  ever  fo  often  ufed  in  the 
lax  fenfe  applied  to  temporary  things,  yet-when  improved  to 
teach  us  "eternal  things,"  the  never-ending lenfe  muflbe  fixed. 
For  in  the  lax,  limited  fenfe,  eternal  things  can  no  more  be 
taughtof  the  invifible,  than  prefentworld.  The  moment  there- 
fore, they  intend  to  teach  us  eternal  things,  the  limited  fenfe  is 
dropped,  and  the  never-ending  fenfe  is  infallibly  fixed.  Where- 
fore, as  they  plainly  and  abundantly  teach  us  the  things  of  the 
invifible  world,  as  "eternal;"  and  by  that  view  of  them, to  form 
us  to  pradlical  godlinefs  :  and  as  we  know  nothing  in  the  nature 
of  thofe  things  to  limit  the  fenfe,  and  they  Ijave  given  us 
no  note  of  limitation  to  any  of  the  fubjects  of  the  future  worlds 

Tt  as 


(     3^2     ) 
as  they  doubt! efs  would  had  they  been  temporary  (for  it  is  im- 
poiTible  v'c    '  ^^uld  know  it,  without  fuch  diredion)  :  we  are 
therefr  .itated,  always  to  take  thefe  words  in  the  never- 

ending.  ..'  J  ds  applied  to  the  fubjeds  of  tliat  world.  And  to 
apply  the  limited  fenfe,  to  any  of  the  fubjecls  of  that  world,  in 
an  arbitrary  wayj  without  warrant  and  againil  dieir  manifefl  in- 
tention, is  unreafonable  and  abfurd.  Again,  (jdiy,)  fo  to  ap- 
ply the  words,  is  contrajy  to  the  nature  of  the  fubje6k  and  to 
theconilitution  ofdiings  in  the  invifible  world,  which  is  ^^eter- 
nal/*  We  know  all  things  in  this  world  ftand  upon  a  tempo- 
rary conftitution  3  but  the  things  of  the  invifible  world  are  upon 
one  that  is  '^eternal.'*  This  difference  of  conftitution  between 
the  two  worlds,  is  taught  gener^dly,  throughout  revelation  ; 
but  exprefsly  by  Paul,  2  Cor.  4.  18.  ^^  for  the  things  that  are 
fcen  are  temporal  (temporary),  but  the  things  which  are  not 
feen,  are  '^eternal."  Here  he  defignedly  teaches  us,  the  grand 
diftindion  in  the  nature  and  conftitution  of  things,  in  this  and 
the  future  invifible  world,  in  point  of  duration  :  the  one  tem- 
porary, and  the  other  eternaL  And  this  fixes  r  .e  fenfe  of  thefe 
words  as  applied  to  the  things  of  each  %7orld,  with  eaie  and 
certainty  :  tht  limited  fenfe  to  all  thing.^  in  this  world,  and  the 
never-ending  fenfe  to  all  things  infallibly,  in  the  invifible  world. 
Now  to  transfer  limited,  temporary  i'^  ^as  to  things,  upon  an 
eternal  conftitution,  is  diredlly  contrary  to  the  nature  of  the 
fubjecl.  It  finks  our  apprehenfions  of  them,  infinitely  below 
their  true  nature,  weight  and  importance  ;  and  it  is  abfolute 
confufion,  in  the  nature  of  the  thing  :  as  truly  fo,  as  it  would 
be  in  treating  of  colours,  to  fay,  a  blue-red^  a  crovz-white  and 
a  fnow-black;  as  m.uch  confufion  hi  nature  and  far  worfe,  than 
''tl'ie  yoking  an  ox  and  afs  togethei*,"  forbidden  by  the  law  of 
Mofes.  Certainly,  the  i  :  pired  teacher^  from  God,  never  taught 
the  grand  dodtrines  of  the  invifible  world,  the  moft  imiportant 
and  influencing  in  all  chiriftianity,  in  fuch  fceptic  confufion,  as 
to  leave  every  man  to  fix  whci^:  fenfe  upon  their  words,  they  fan- 
cied :  no,  they  taught  th^  1  .■  .'s  eternal,  with  great  diflincflnefs 
and  clearnefs,  as  we  fee  in  :;.i  sinftance,  that  they  might  be  fo 
received  with  undoubted  l;  Mainty  ;  and  have  a  commanding 
infiuenceover  the  hearts  na.i  iivesof  men.  It  is  abfurd  another 
way,  becaufc'(4thly.)  tlie  annexing  ages  and  difpenfations  to 

thg 


(.  3^3  ) 
the  terms,  applied  to  the  things  of  the  future  world  can  anfwer 
no  purpofe,  but  to  embarrafs  and  perplex  thefubje6t: ;  for  except 
the  impropriety  of  it,  the  fubje<5l  is  as  abfolutely  feciire  on  tlfe 
ground  of  that  conftrudlion;,  as  in  that  which  is  moft  common, 
rational  and  proper.  It  can  avail  them  nothing,  becaufe  the 
ftate  of  the  fubjefts  and  the  character  of  the  dlfpenfations,  are  To 
infallibly  fixed  j  that  the  never-ending  fenfe  of  thefe  ages  and 
difpenfations,  both  to  the  righteous  and  wicked^  in  the  future 
world,  is  abfolutely  unavoidable.  We  know  by  the  conflitu- 
tion  of  the  gofpel,  and  the  final  fentence,  that  the  date  of  the 
righteous  and  wicked  in  that  world,  is  abfolutely  fixed  :  the 
one  in  happinefs,  the  other  in  torment.  And  the  charafcer  of 
the  difpenfations  are  like  wife  fixed  ;  to  the  one,  reward  and 
happinefs  j  to  the  other,  wrath  and  punifliraent  t  and  thefe  ages 
and  difpenfations  are  without  end  to  both  i  as  lading  as  their 
immortality.  For  there  is  nothing  in  the  conditution  of  that 
world,  as  there  is  in  this,  to  limit  them  :  and  there  is  no  note  of 
limitation  affixed  to  any  of  the  things  of  that  world  ^  but  we 
are  exprefsly  taught,  they  are  "eternal.'*  And  the  date  of  the 
fubjedls  and  charader  of  thefe  difpenfations  being  infallibly 
fixed,  in  fcripture-— t^re  never-ending  fenfe  of  thefe  ages  and 
difpenfations  becomes  abfolutely  unavoidable.  The  "forever/' 
"forever  and  ever,"  "eternal,**  and  everlading  of  that  world> 
applied  to  the  righteous  and  wicked,  to  the  happinefs  of  the 
one  and  mifery  of  the  other  ;  if  you  will  improperly  exprefs  it 
by  ages  and  difpenfations,  is  without  change  or  end.  Infpira- 
tion  hath  put  no  bounds  or  end  to- it,  nor  may  any  creature  in 
heaven,  earth  or  hellj  prefume  to  do  it.  The  idea  of  ages  and 
diff)enfations  in  this  connexion,  can  make  no  alteration  in  the 
nature  of  the  fubjed  j  nor  infer  and  make  any  change  in  the 
character  and  date  of  the  righteous  or  wicked  :  the  character 
of  the  difpenfation  to  the  one  and  the  other,  remains  precifely 
^nd  abfolutely  the  fame,  from  the  fird,  throughout  their  endlefs 
exidence.  Certainly,  when  the  fcripture  hath  fo  decifively 
fixed  the  future  ftate  of  the  wicked,  in  torment]  the  v/ords  ages 
and  difpenfations  applied  to  it,  doth  not  make  the  lead  advance 
towards  the  idea  of  mercy  and  redoration  :  for  it  is  ages  an4 
difpenfations  of  darknefs,  wrath  and  tormacnt  dill,  without  end^, 
as  it  is  emphatically  defcribed,. «' and  fliall  be  tormented  day 

an4 


(  324  ) 
and  night  forever  and  ever ' '  without  limitation.  Yea,  the  idea 
of  mercy  and  reiloration  is  abfolutely  excludedj  in  the  ages  andl 
difpenfations  applied  to  fubjedcs,  v/hofe  ilate  is  thus  fixed  in 
torment,  by  an  everlafling  conftitiition  and  the  irrevernbie 
fentence  of  the  fupr^m.e  Judge,  Nor  can  it  be  introduced  and 
fuppofed,  but  againfl  the  nature  of  the  fubjedl,  and  force  of  all 
thedefcriptionspf  the  future  punifhment  throughoutreyelation^ 
For  in  all  theie  defcriptions,  the  ftate  of  the  fubjed  and  charac- 
ter of  the  difpenfation  is  fixed^  and  without  end.  This  infers 
thefe  ages  and  difpenfations  to  be  without  ^nd  :  and  their  never- 
ending  fenfe  is  hereby  fo  afcertained,  as  cannot  be  avoided,  but 
by  affixing  to  them  an  arbitrary  fuppofed  fenfe,  in  direifl  con- 
tradiction to  the  dodrine  taught  and  imported  throughout  re- 
velation. Their  Gonftrudion  cannot  be  admitted,  becaufe 
(5thly.)  it  is  contrary  to  the  great dodrinc  of  retribution,taught 
us  throughout  revelation  ;  which  afcertains  the  limited  fenfe,  tq 
all  things  whatever  in  this  world  ;  and  the  never-ending  (tnCQ 
to  thofe  of  the  future  world.  We  have  before  proved  the  fu- 
ture judgment  will  be  final,  the  fentences  of  the  great  day  irre- 
verfible,  and  the  ilate  of  the  right^o^s  and  wicked  will  be  un- 
alterably fixed  by  them,  in  tjie  future  world.  This  dodrine 
afcertains  the  limited  fenfe  ot  thefe  w^ords,  how  often  foever  they 
be  applied  to  the  things  of  ihis  world  j  and  the  endlefs  fenfe,  tp 
thofe  of  the  future  world .  The  dodrine  of  future  retribution^ 
which  is  infeparably  connedsd  with  that  of  the  final  judgment, 
doth  with  the  fam.e  eafe  and  certainty  determine  the  kni^c  of 
thefe  words  invariably,  as  applied  to  the  things  of  this,  and  the 
future  world.  The  fcripture  teaches  us  but  of  two  worlds,  in 
which  mankind  have  concern  ;  this  prefent,  and  the  future,  in^ 
vifible  world.  And  it  abundantly  teacheth  us,  the  prefent 
world  is  a  flate  of  probation,  trial  and  difcipline  for  mankind, 
and  the  future  world  is  a  ilate  of  retribution,  of  rewards  and 
punirnm^ents,  only.  Perhaps  there  is  no  dodrine  m.ore  impor- 
tant to  the  kingdom  of  God,  and  of  greater  influence  for  the 
^ood  of  mankind,  for  this  v/orld  and  the  future,  than  the  dod- 
rine of  future  retribution,  in  its  connexions  :  nor  do  I  know 
any  dodrine  more  clearly,  decifively  and  frequently  taught  in 
fcripture.  Our  Saviour  taught  it  moft  plainly,  and  in  a  variety 
of  parables^  moll  forcibly  i  the  prophets  taught  it,  and  the  a- 

pollles 


(    3^5  .  ) 

poftles  more  abundantly  :  and  in  truth,  this  do£lrIne  runs 
t;hroughout  revelation,  from  the  firft  prophecy  of  Enoch,  to  the 
laft  chapter  of  revelation.  Indeed,  it  feems  to  be  a  dodlrine  of 
nature,  written  upon  the  hearts  of  all  men,  the  future  hopes  and 
fears  of  men  without,  as  well  as  with  revelation,  bear  witnefs 
to  it :  and  perhaps,  there  is  no  one  dodlrine  in  religion,  in  v/hich 
men  of  all  religions,  and  of  tlie  chriftian  in  particular,  have  been 
more  unanimoufly  agreed,  than  in  this  ;  that  the  future  ftate^ 
will  be  a  ftate  of  retribution.  Catholicks  and  proteftants,  lu- 
therans,  calvenifts,  arminians,  and  in  general  chriftians  of  all 
denominations,  have  unanimoufly  believed,  the  future  ftate 
after  the  final  judgment,  would  be  a'ftate  of  retribution.  Now 
this  important  fcripture  do6lrine  of  retribution,  gives  us  an  eafy 
clue  with  certainty  to  determine  the  fenfe  of  thefe  words,  as 
applied  to  things  of  this,  or  the  future  ftate  and  world.  It  in- 
fallibly fixes  a  limited  fenfe  to  them,  when  ufed  to  fignify  aa 
age,  or  ages,  and  difpenfations  in  this  world  -,  and  fo  when  ap- 
plied to  the  hills  and  mountains,  and  to  the  earth  itfelf :  in  fhort 
in  every  cafe,  where  applied  to  the  things  of  thisftate  and  world. 
Becaufe,  from  the  nature  of  the  thing,  this  ftate  of  probation 
and  difcipline  muft  and  will  come  to  an  end ;  to  make  way  for 
a  future  judgment,  and  to  give  place  to  a  ftate  of  retribution. 
Arid  all  things  pertaining  to  it  wdll  come  to  a  period  in  the  end 
of  the  world  ;  and  the  ftates  of  all  men  be  fettled  for  retribution, 
in  the  day  of  judgment.  On  the  other  hand,  this  dodtrine  of 
retribution,  fixes  the  never-ending  fenfe  as  clearly  and  certainly, 
for  the  invifible  world  to  come  :  it  determines  the  final  fenten- 
cts  to  be  irreverfible,  the  ftate  of  the  righteous  and  wicked  to 
be  unalterably  fixed  by  them ;  and  the  rewards  and  puniihments 
to  be  as  everlafting  as  the  conftitution,  by  which  they  are  awar- 
ded, and  as  the  immortality  of  the  fubjeds  of  them.  For,  in 
that  world,  both  good  and  bad  receive  in  retribution  according 
to  the  things  done  in  the  body  in  this  life,  and  not  according  to 
what  may  be  done  in  that  ftate,  in  reference  to  any  future  one, 
v/hich  would  confound  and  deftroy  the  do6lrine,  as  taught  in 
revelation.  A  ftate  of  retribution  that  is  final,  is  in  the  nature 
of  the  thing  as  fixed  and  endlefs  as  the  fubje6ts  of  it.  The  con- 
trary fuppofition,  is  a  flat  contradiction  to  the  nature  of  the  fub- 
joft,  nor  can  be  ^4mitt^d  but  by  excluding  the  idea  &  dodrine 

of 


cf  retribution,  and  fubftitutang  fome  otlier  eiTentially  differentj^ 
in  the  room  of  it .  So  that  the  limited  fenfe  of  thefe  words  v/hen 
applied  to  things  of  this,  and  the  endlefs  fenfe  when  applied  to 
thofe  of  the  future  world,  is  jufb  as  clear  and  certain,  as  the  doc- 
mne  of  retribution  ;  than  which,  I  find  none  more  fo,  in  all 
revelation.  With  this  key  and  the  other  exprefsly  given  by 
ijtic  apoftie,  '^  the  things  that  are  feen  are  temporary  ;  and  the 
things  that  are  unfeen  are  eternal,"  the  fubjed  is  as  eafy  as  it  is 
important  to  all  men,  the  unlearned  as  well  as  learned.  And 
dius  it  was  undoubtedly  taught  and  received  in  tlie  days  of  in- 
ipiration  :  with  which  argument  I  fhiall  clofe  this  part  of  the 
difpute.  But  previouily  I  would  obferve,  that  what  hath  been 
offered,  v/ili  afford  a  fuifecient  anfwer  to  the  feveral  embarraf- 
iklg  difHcuities  fuggefted  upon  this  fubje<5l.  It  is  reprefented 
as  a  matter  of  furprize  '^  the  word  eternal  and  everlafting"  is  fo 
fcidom  applied  to  the  future  punifhment.  It  is  faid  to  be  but 
five  times  ufed  in  all  the  new  teflament,'*  p.  259.  What  then  ? 
the  final  deitru^bion,  death,  damnation  and^erdition  of  die 
wicked,  is  abundantly  taught,  and  always  without  end  :  and  it 
is  taught  in  fuch  forcible  defcriptions,  literal  and  figurative,  by 
exemplification,  by  connexion  and  contrail,  as  to  exclude  all 
hope  and  poffibility  of  falvation  to  them,  as  hath  been  fhewn. 
And  the  dodtrine  of  retribution,  fixes  the  endlefs  fenfe  of  the 
words  fo  applied,  and  fixes  their  ftate  unalterable,  and  their 
piiniiliment  as  lafting  as  their  immortality.  Nor  doth  there 
appear  any  hefitancy  or  difpute  about  it  in  that  age,  among 
thofe  who  believed  in  a  future  ilatc.  It  is  alfo  faid,  there  is  a 
very  wide  difference  between  happinefs  and  mifery,  reward  and 
piiniiliment,  which  miakes  it  proper  to  underfland  the  word  e- 
verlafting,  in  different  fenfes,  as  applied  to  the  righteous  and 
wicked  ;  according  to  the  different  natures  of  the  fubjedls,  to 
^i^hich  they  are  applied.  An  everlafling  reward,  which  is  the 
gift  of  grace,  is  agreeable  to  our  natural  notions  of  infinite,  per- 
fcA  benevolence  ;  but  everlafting  punifliment  is  with  great  dif- 
ficulty to  be  reconciled,  if  at  all  reconcilable  with  it.  And  upon 
this  gronnd  we  may  well  admit  the  endlefs  fenfe  to  the  one,  and 
a  limited  fenfe  to  the  other,  p.  285,6,  This  idea  of  the  nature 
of  the  ftibjed,  feems  no  folid  ground,  of  forcible  argument. — 
If  the  award  to  the  righteous  a!nd  wicked^,  ftands  upon  the  fame 
i^i  everlalling 


(  .  3^7  .  ) 
everlaftlngconflitution,  and  is  predicated upem  the  farne  ground, 
the  things  done  in  the  body,"  and  is  by  force  of  the  fame  un- 
erring rule  of  retribution,  and  the  fentence  be  given  by  an  un- 
erring Judge,  to  a  ftate  of  retribution,  in  the  fanne  words  to 
both  ;  of  neceflity,  the  fanrie  duration  muft  be  intended  and 
carried  in  thenn.     Thefe  things  together  ought  to  govern  the 
Gonftruclion,  and  not  the  nature  of  the  fubjed  in  that  very  ioofe 
fenfe  of  it.     It  is  alfo  to  be  noted,  the  idea  of  benevolence  is  not 
fuch  a  correlate  with  mifery  and  punifliment,  whereby  alone, 
the  wifdom  and  righteoufnefs  of  it  can  be  determined.     It  is 
juftice,  and  the  wife,  great  and  good  ends  of  government,  arc 
the  natural  correlates  with  punifliment,  by  which  to  determine 
the  nature,  degree,  and  duration  of  it,  with  propriety.     And 
our  ideas  of  infinite,  immutable  holinefs,  truth  and  juftice  are 
as  natural,  as  thofe  of  infinite  benevolence  and  grace.    And  the 
everlafling  difplay  of  the  one  in  the  divine  adminiftration,  is  as 
natural  and  rational  an  apprehenfion  and  expecflation,  as  that  of 
the  other.     Confequently,  if  the  wife  ends  of  government  re- 
quire it,  it  is  no  more  inconfiftent  with  our  natural  and  juft 
apprehenfions  of  the  true  charadler  of  God,  that  he  fhould  dif- 
play everlafting  righteoufnefs,  in  the  punifhment  of  the  wicked, 
than  everlafting  grace,  in  rewarding  the  righteous.     And  ic 
may  be  further  noted,  that  examples  of  final  capital  pun  ilhment 
to  the  difobedient,  may  be  as  neceflary  in  the  government  of 
God,  as  in  thofe  of  mankind.    This  feems  conceded  and  argued 
by  the  Dr.  in  his  treatife  upon  the  benevolence  of  the  deity,  p, 
244,5,6.  and  it  is  fully  proved  in  the  many  terrible  retributions 
of  providence  in  this  wgrld .   And  no  man  with  force  of  reafon, 
nor  without  great  prefumption  can  pretend  to  fet  bounds  to  the 
duration  of  thofe  examples,  in  the  everlafting  kingdom  of  God 
and  in  the  future  ftate  of  retribution.     So  that  this  argument 
is  of  no,  force,  and  feems  impertinently  urged  againlt  the  com- 
mon conftru6lion  and  dodlrine.     The  argument  againft  the 
infinite  ill-demerit  of  fin,  ^^becaufe  the  a<St  of  a  finite  creature 
and  from  finite  pafiions,"  8tc.  has  in  general  been  fufHciently 
aufwered,  in  the  fir  ft  part.     But  it  is  argued,  if  fin  be  an  infi- 
LAC  evil,  becaufe, committed  againft  an  infinite  God ;  then  all 
fin  nets  muft  fufiTer  to  the  utmoft  degree,  as  well  as  duration. 
This  doth  by  no  meaa^  follow.  It  may  on  that  ground,  requiro^ 


.    (.  3^s  )        ... 

an  eternal  exclufion  from  life  and  heaVcn  and  duration  of  puft*- 
ifliment ;  and  yet  the  degrees  of  fuiferings  may  be  very  various, 
throughout  this  duration.  As  we  know  the  natural  reproaches 
and  horrors  of  confcience  will  be  greater  in  forme  than  others^ 
and  are  taught  in  revelation  it  will  be  more  tolerable  for  fome^ 
than  others.  But  there  is  no  difference  intimated;^  in  point  of 
duration.  Another  thing  urged  is,  the  fmall  difference  in 
character  between  fome  of  the  wicked  and  fome  of  the  good> 
which  is  undifcernable  by  men,  and  cannot  lay  a  foundation  for 
fuch  an  amazing  difference  between  them  in  the  future  worlds 
p.  320,321 .  to  which  I  would  reply  :  there  is  certainly  an  ef- 
fential  and  infinitely  important  difference  between  accepting 
and  rejedling  the  gofpel  terms  of  life  5  or  otherv/ife  falvation  and 
damnation  would  not  be  made  to  depend,  upon  it.  And  al* 
though  v/e,  j  udging  by  outward  appearance  cannot  determine  it, 
God  who  fearches  the  heart  can,  and  doth  do  it.  The  rule  and 
terms  are  unalterably  fixed,  and  the  final  fentence  will  certain- 
ly condemn  all  who  refufe  life,  and  negle61:  fo  great  falvation. 
And  God  the  righteous  Judge,  knows  infinitely  better  than  we, 
and  his  rules  are  certainly,  everlafling  righteoufnefs.  This 
objedtion  feems  to  go  rather  to  the  conftitution  itfelf,  than  to 
the  duration  of  the  punifhment.  It  faults  the  conflitution  for 
condemning  thofe,  this  author  judges  ought  not  to  be  condem- 
ned. For  if  by  conftitution  they  ought  to  be  condemned,  it  is 
righteous  it  fhould  be  according  to  their  defert,  and  to  the 
punifhment  declared,  in  the  conftitution.  Is  is  added, "  a  very 
great  part  of  thofe,  who  will  be  miferable  in  the  other  worlds 
were  not,  that  we  know  of,  incurably  finful  in  this."  "And 
*'it  canpot  be  fuppofed  they  fhould  be  configned  to  endlefs  tor- 
ment without  another  trial,'*  &c.  p.  321 ,  Why  not  ?  If  they 
finned  away  their  day  of  grace,  they  may  righteoufly  be  fore- 
ver excluded  mercy.  And  if  the  gofpel  conftitution  be  ever- 
iafting,  it  is  clear  they  muft  be  fo.  To  which  I  would  add, 
incurablenefs  in  wickednefs  is  not  the  ground  and  rule  of  final, 
capital  punifhment,  in  the  government  of  God,  or  of  mankind  ; 
but  it  is  the  ill-defcrt  of  the  criminals,  and  the  wife  ends  of  go- 
vernment to  be  anfwered,  in  fuch  executions.  Among  men^ 
fome  that  are  fo  far  from  irrecoverable,  as  to  be  actually  reco- 
vered by  repentance,  muft  yet  fulfer  capital  punifhment^  by  the 

law 


(     329     ) 

law  of  the  land.  The  penitent  thief  on  the  crofs,  is  an  inftance 
ef  this  kind.  He  muil  fuffer  death,  juftly,  by  his  own  confef- 
fion  J  and  yet  a  true  penitent.  And  it  would  be  hard  to  fuppofe 
there  are  none  penitent*  among  thofe  who  fhed  innocent  blood  ; 
and  yet  by  the  laws  of  God  and  man,  they  muft  die  a  violent 
death.  So  that  it  is  evident  among  men,  incurablenefs  is  not 
the  ground  of  capital  execution,  but  the  ill-defertof  the  crimi- 
nals i  and  becaufe  lav/  and  juftice  muft  have  their  courfe  upon 
fuch  offenders,  and  the  good  ends  of  government,  require  it. 
And  the  fcripture  rule  of  retribution  fixes  it  altogether  upon 
ili-dem.erit,  *'  the  evil  deeds  done  in  the  body,*'  and  no  where 
refpedling  the  future  world,  upon  the  ftate  of  the  mind,  as  cur- 
able or  incurable.  Incurablenefs  in  the  fenfe  obie6led,  ap- 
pears, not  the  ground  of  the  future  punifhment  :  for  if  it  was, 
why  were  the  fallen  angels,  for  the  firft  offence,  without  further 
trial,  Caft  out  of  heaven  and  configned  to  punifhment  ?  All  we 
read  is,  "  they  kept  not  their  firft  eftate,  but  left  their  own  ha- 
bitation>"  upon  which  they  were  banifhed  heaven  and  the  hap- 
pifying  prefence  of  God,  in  a  ftate  of  puniftiment :  in  which, 
thty  have  continued  almoft  fix  thoufand  years  ;  and  are  now 
referved  in  everlafting  chains,  to  the  judgm.ent  day  :  then  to  be 
Condemned  and  deftroyed  in  the  everlafting  fire  prepared  for 
them*  This  objedion  feems  plainly  ill  founded,  and  of  noforce^ 
It  is  further  added,  "  the  fmallnefs  of  the  number  of  thofe 
who  fhail  be  faved  in  the  next  ftate,  ought  to  be  efteemed  a 
weighty  argument  againft  interpreting  any  texts  of  fcripture,  fo 
as  to  mean  abfolutely,  eternal  mifery.  It  is  faid,  if  the  next 
ftate  be  final,  but  few  of  mankind  comparitively,  will  be  faved. 
For  proof,  is  cited,  Mat.  7.14."  Strait  is  the  gate,  and  narrow 
IS  the  way  which  leadeth  unto  life,  and  few  there  be  that  find  it.'* 
And  the  few  of  mankind  that  appear  to  have  the  fcripture  cha- 
radlers  of  life  upon  them  from  one  age  to  another,  is  urged  as 
proof,  that  few  will  be  faved,  if  the  next  ftate  be  final.  And  if 
but  few  be  faved  in  final  iffue,then  he  declaims,  "what  a  ftrange 
idea  muft  we  have  of  the  mercy  of  the  chriftian  difpenfation,  Co 
celebrated  for  its  unfearchable  riches  and  glory  r'*  The  birth  of 
the  Saviour  is  fpoken  of  "  as  glad  tidings  of  great  joy  to  all 
people,"  and  we  fay  v/ith  great  propriety,  if  it  opens  a  door  of 
iklvation  to  all  people  of  all  nations^  upon  the  faiXie  gracious 

U 13  terms^ 


terms,  In  compliance  with  which,  they  may  be  faved  :  and  if 
they  perifh  it  is  in  their  own  default.  '^  An  anthem  of  praife 
was  fung  by  the  heavenly  holls  to  God)  for  his  good-will  to 
men."  And  we  fay  with  the  greateft  propriety  *'  if  God  fo  loved 
the  world  as  to  give  his  only  begotten  Son,  that  whofoever  be- 
lieveth  in  him  fhould  not  peri  Hi,  but  have  eternal  life.'*  Nor  is 
it  the  lefs  to  be  celebrated^  altho'  the  unbelieving,  in  rejecting 
the  tenriS  of  life,  perifh  in  their  iniquity.  But,  he  fays,  the 
total  ruin  of  fuch  multitudes  appears  to  him  a  palpable  incon- 
iiflency,  with  the  grace  of  God  exhibited  in  the  gofpel.  Hov/ 
fo  ?  when  this  grace  is  exhibited  as  bringing  falvation  to  men, 
only,  in  the  way  of  their  compliance  with  gofpel  terms,  in  this 
fliate.  He  adds,  "it is  incredible  that  God  ihould  conftitute 
his  Son  the  faviour  ofm.cn,  and  the  bulk  of  them  be  finally  and 
eternally  damned.'*  But  why  is  it  more  incredible  than  for  God 
to  appear  in  his  glory  as  the  redeemer  of  Ifrael  out  of  Egypt, 
and  yet  the  bulk  of  that  people  perifh  afterwards  in  wrath,  for 
their  murmurings  and  rebellion  ?  It  is  furely  credible,  "if  God 
hath  conflittited  faith  in  Chrift  the  only  v/ay  of  life  for  finful 
man,**  that  he  fhould  put  his  fandliion  of  infallibility  and  immu~ 
tability  upon  it :  and  it  is  an  incredible  contradidion  to  fuppofe 
final  unbelievers  v/ill  be  faved  out  of  "  the  only  way  of  life.** 
It  is  alfo  faid  to  be  a  grofs  refleilion  upon  the  Saviour,  to  fup-^ 
pofe  they  fhould  periih,  p.  322,3,4.  This  hath  been  anfv/ered 
in  a  note  in  the  fecond  part :  and  the  reader  may  find  it  obvia- 
ted in  the  Dr's  anfwer  to  an  objedion  of  the  like  import.  See 
his  note,  fermons,  p.  27,28.  Further,  can  it  be  any  reflection 
on  the  Saviour  that  he  doth  not  fave  thofe  who  will  not  come 
unto  him  for  life  ;  and  v/ho  cannot  be  faved  confiflently  with 
the  gofpel  conftitution  ?  furely  it  cannot.  And  this  author 
maintains^  p.  342,  "  that  their  abufe  of  what  is  well  deiigned 
and  adapted  for  their  good,  cannot  be  conftrued  as  an  argument 
again il  the  difplay  of  God's  grace  towards  them.'*  And  it  is 
equally  true,  that  their  confequent  fufFerings  for  this  abufe,  can 
reflect  no  difnonour  upon  the  grace  of  God,  nor  upon  the  Sa- 
viour. But  more  effedually  to  relieve  and  remove  this  difii- 
culty,  let  thefe  few  things  be  confidered.  When  "  the  morn- 
ing liars  fang  together,  and  the  fons  of  God  fhoutcd  for  joy,*' 
to  celebrate  the  glories  of  creation^  was  there  not  good  ground 

for 


(  33^  ) 
for  it  ?  and  fliall  this  celebration  be  refie6ced  on  as  groundleft, 
becaufe  the  devil  and  his  angels  fell,  and  will  perifh  eternally, 
in  the  fire  of  divine  wrath,  prepared  for  them  ?  In  no  wife. 
God*s  redemption  of  Ifrael  out  of  Egypt,  is  a  work  much  cele- 
brated in  fcripture  :  Did  they  nng  God's- praifes  for  it,  at  the 
red  fea,  without  grounds  ?  Doth  his  cutting  off  the  bulk  of  the 
nation  in  wrath,  for  their  after  unbelief  and  difobedience,  refleft 
diihonour  upon  his  charadler  as  their  redeemer,  and  upon  the 
glory  of  this  work  ?  By  no  means.  No  more  doth  the  future 
punilliment  of  the  wicked,  Again,  did  God  conflitute  his  Son 
a  Saviour,  to  fave  men  in  their  fins,  and  without  their  believ- 
ing on  him  and  coming  toliim  for  life  ?  or  didChrift  undertake 
to  fave  men  out  of  the  gofpel  conflitution  and  way  of  life  ?  If 
not,  the  final  perdition  of  the  unbelieving  and  difobedient  can 
reflect  no  difkonour  upon  the  charader  of  God  and  the  Saviour, 
Moreover,  we  have  rational,  firm  ground  to  hope  from  fcripture 
prophecies,  that  in  the  millennium  (late,  by  the  ingathering  of 
jews  and  gentiles  of  all  nations  for  fo  many  generations,  and  fo 
long  a  period,  that  a  very  great,  if  not  the  greater  part  of  man<> 
kind,  will  finally  be  faved.  But  v/hether  the  greater  part  or 
not— we  are  pofitively  taught  in  the  yth  chapter  of  Revelations, 
it  will  be  ''an  innumerable  multitude  out  of  all  nations,  which 
no  man  can  num.ber."  And  the  faivation  of  fjch  a  num^berlefs 
multitude,  will  furely  illuicrate  the  fcheme  of  redemption,  as 
worthy  of  God  and  his  Son.  Befides,  th'ofe  that  perifh,  tho' 
loll  in  themfelves,  are  not  Ipfl  to  the  divine  governm.ent :  for^ 
in  their  fufferings  they  will  minilter  to  the  fupport  of  the  au- 
thority and  government  of  God  :  and  m.ay  ferve  an  important 
purpofe  of  everlafting  inflrudion,  to  the  p;rand  moral  lyfliem.  of 
the  creation  -,  and  in  that  v/ay,  promote  the  great  good  of  ito 
And  further,  the  few  comparatively,  that  are  faved  in  the  ages 
foregoing  the  millennium  ;  may  ferve  to  illufrrate,  with  pecu- 
liar luflre,  the  fovereignty,  riches,  glory  and  eincacy  of  the 
grace  of  God,  v/ith  the  all-fufHciency  of  the  Saviour,  in  faving 
them,  in  the  midft  of  fuch  a  world  of  corruption,  fnares  and 
dangers,  ty  which  multitudes  perifn.  This  miay  be  tho't  a 
fufncient  vindication.  But  there  is  another  way  to  anfwer  and 
rem.ove  the  difliculty.  If  the  confritution  and  adminifcration 
.^f  the  divine  government  be  abfoiutely  perfect :  particularly,  if 

Go4 


.(    .33^     ) 
God  hath  formed  an  inftitution  and  opened  a  difpenfation,  in 

his  infinite  wifdom  and  grace,  well  fitted  to  fave  a  perifhing 
world^,  and  worthy  of  all  acceptation  :  and  it  is  Infadcondutod 
with  infinite  wifdom  and  propriety,  in  all  ages  &  difpenfations ; 
and  all  that  comply  with  the  terms  of  life  and  become  his  obe- 
dient fervants,  fhall  receive  falvation,  with  eternal  glory  :  and 
the  puniihment  of  the  rebellious,  fhall  ferve  important  piirpo- 
fes  in  the  divine  government  :  fo  that  in  the  fertlement  of  his 
kingdom  in  the  great  day,  glory  v/ill  redound  to  God  in  the 
higheft  s  which  fa6ls,  no  believer  in  revelation  can  deny  ;  then 
the  character  of  God,  of  the  Saviour,  and  of  the  divine  govern- 
ment, is  fully  vindicated  and  exalted  in  honour  ^  be  the  faved 
and  lofl  in  the  proportion  of  it,  as  it  may.  It  depends  not  upon 
this  lafl  circumllance,  but  a  higher  view  of  the  fubje6t,vlz/the 
nature  and  ends  of  divine  government  fubferved  ;  and  as  being 
accordingly  contrived  and  conduced,  with  abfolute  perfection. 
Will  any  avow,  that  the  wife  legiOators  and  adminifl:rators  of 
a  Wife,  righteous  and  good  government  among  m.en ,  are  an- 
fwerable  for  all  the  rebellion,  rnifchiefs  and  fubfequent  punifh- 
ment  and  m.ifery  of  difobedient  fubiedts  under  i't  ?  Shall  the 
diHionour  be  reflected  on  the  wife  managers,  and  not  on  the 
criminals  ?-  no  one  will  alHrm.  it.  The  foundation  of  this  de-= 
clamiation  then, is  fand.  Or,  v/ill  any  affirm,  that  crim.inal  fub- 
jedts,  may  not,  confiilently  with  tlie  higheil  wifdom.  and  bene- 
volence, be  punifhed  adequate  to  the  demerit  of  their  crimes  ? 
if  they  do,  the  foundation  of  all  government  of  God  and  man 
is  overthrown  :  and  if  this  cannot  be  maintained,  thisdeclamia- 
tion  hath  no  rational  foundation,  to  ftand  upon. 

Let  not  the  wicked  dare  to  encourage  themfelves  from  their 
numbers,  that  it  v/ill  avail  to  open  another  difpenfation  of  mer- 
cy, in  the  future  v/orld.  Solomon  hath  precluded  fuch  a  vain 
hope  :  *^  Though  hand  join  in  hand  (be  their  confederacy  in 
wickednefs  ever  fo  ftrong,  and  their  numbers  ever  fo  great) 
the  wicked  fhall  not  go  unpunifned."  The  righteous  God, 
who  hath  declared  it,  is  able,  is  refolved,  and  will  put  them 
down  in  final  puniihment.  He  hath  exemplified  it  again  and 
again  in  retributions,  already  put  in  execution.  Did  the  num- 
bers, th.Q  'Megions"  of  angels  that  fell,  open  a  nev/  trial,  to 
them  ?  Did  the  numbers  of  finners  in  the  old  world,  and  in 

Sodom^ 


(  333  ) 
Sodom,  open  a  new  dirpenfation  of  nnercy  and  further  trial  to 
them  ?  by  no  means.  And  an  unbeliever  in  the  threatnings 
of  Noah,  againft  the  old  world ;  and  of  thofe  by  the  angels  a- 
gainft  Sodom-,  might  have  argued  as  Ihrewdly,  and  in  fome 
refpecls  more  forcibly,  againft  their  execution  :  he  niight  have 
argued,  it  is  incredible,  the  infinitely  benevolent  and  good  God 
fliould  deftroy  a  whole  world  of  his  children,  rational  finite 
creatures,  a6ling  upon  finite  principles  ;  and  fave  but  a  handful 
in  the  family  of  Noah  :  and  when  it  doth  not  appear  they  were 
all  incurably  wicked,  and  might  not  be  recovered  by  fom.e 
means  within  the  compafs  of  infinite  wifdom,  power  and  mercy. 
So  in  the  other  inftance,  that  he  fhould  confume  fuch  famous 
cities  and  plains,  with  fuch  numerous  inhabitants  ;  and  fave  fo 
few  in  Lot's  family  only,  may  be  faid  to  be  incredible.  And 
in  both  inftances  it  miight  be  further  urged,  they  were  in  fad 
in  a  ftate  of  difcipline,  and  under  a  difpenfation  of  mercy,  and 
the  time  of  general  retribution  not  yet  come  -,  and  therefore  it 
exceeded  belief.  But  fuch  abfurd  reafonings  againft  the  threat- 
nings of  the  God  of  truth,  and  the  wife  maxims  and  ends  of  his 
government,  which  are  above  us  and  render  the  execution  ne- 
ceftary,  are  vanity.  And  in  truth,  their  numbers  and  prefump- 
tuous  fecurity  in  wickednefs,  was  fo  far  from  fcreening  them, 
that  it  haftened  their  righteous  deftru6lion  ;  by  rendering  it  the 
more  neceiTary,  for  the  vindication  and  fupport  of  the  charac- 
ter, authority  and  government  of  God,  to  fet  them  forth  as  an 
everlafting  example,  of  inftrudion  and  warning.  Now,  if  the 
greater  part  of  mankind  be  not  finally  faved,  which  many  be- 
lieve will  be  the  effed  of  the  great  ingathering  in  the  millen- 
nium ftate  j  it  is  paft  doubt,  a  far  greater  proportion  of  mankind 
will  be  faved  in  final  iflue,  than  were  found  in  the  above  inftan- 
ces :  and  yet  the  argument  there  from  numbers,  we  fee 
avails  nothing  :  po  more  can  it  in  the  inftance  pleaded  for. — . 
The  fubjedl  feems  to  be  taken  up,  upon  too  fhallow  grounds, 
to  have  force  in  it.  And  it  is  beyond  me  to  conceive  any  wife 
purpofe  to  be  anfwered,  by  fuch  an  arreignm.ent  of  the  divine 
chara6ter  and  government  to  the  bar  of  our  feeble  reafon,  and 
condemning  it  upon  fuch  flender  grounds  and  partial  views  of 
it :  and  in  truth,  appears  to  have  more  evil  in  it,  than  I  chufe 
\o  exprefs,     *^  The  wifdom  of  this  worlds  is  foolilhnefs  with 

God/' 


(  334  ) 
God/'  In  fine,  it  is  plead,  "  the  proper  caiife  and  tendency  of 
evils  and  fufFerings  in  the  prefent  ftare,  is  to  do  men  good  in  a 
natural  or  nnoral  fenfe,  or  both  :  and  therefore  it  is  rational  to 
fuppofeit  to  betheobjed  of  the  future  fufrerings  of  the  wicked.^' 
This  is  argued  from  the  character  of  God  ''  as  the  Father  of 
Mercies/'  and  from  this,  ^^  a  change  of  the  mode  and  manner 
of  wicked  men's  exiftence"  doth  not  infer  achange  in  the  nature 
of  God,  ^^  who  is  the  fame  yeilerday,  to-day  and  forever." 
And  'tis  the  language  of  mankind,  and  of  all  ages,  and  of  the 
fcripture,  to  fpeak  of  God  as  the  univerfal  Father  as  well  as 
Governour  of  men.  Whence,  it  is  inferred,  he  will  be  a  Father 
to  the  Y/icked  in  the  future  world,  and  puniih  them,  to  do  them 
good.  And  it  is  faid,  no  goo^  reafon  can  be  afTigned  why  it 
Inould  not  be  fo,  p.  325,6,7,8.  The  force  of  this  arguing  hath 
been  already  obviated,  in  the  firlt  part^  and  in  the  fecond  where 
this  doctrine  of  difcipline  is  confuted.  And  it  may  be  further 
remarked,  that  this  ilating  is  partly  true  and  partly  falfe,  that 
is,  fome  of  the  fufFerings  of  men  in  this  ftate,  are  for  their  good, 
but  others  are  not  fo  ;  and  the  conclufion  will  not  follow  : — 
for  (i.)  it  is  not  true  in  fiQ:,  in  difpenfations  of  retribution  in 
this  world,  that  the  good  of  the  fufferers  is  the  objed.,  but  the 
contrary.  And  tliQ{Q  are  the  only  inftances  wherein,  from  the 
parity  of  the  cafes,  there  can  be  force  in  the  argument.  The 
•inhabitants  of  the  old  v;orld  were  not  drowned  for  their  good  : 
nor  were  the  inhabitants  of  Sodom,  confumed  by  fire  from  hea- 
ven, for  their  good  :  nor  w^ere  the  unbelieving  Ifraelites  con- 
fumed  in  wrath,  and  excluded  the  reft  in  Canaan,  by  the  oath 
of  God,  for  their  good.  And  thefe  examjples  are  purpofely  fet 
forth  to  teach  us,  that  the  fufFerings  of  the  wicked  in  the  future 
flate,  will  not  be  for  their  good ;  but  for  the  fupport  of  the 
divine  authority  and  government,  and  for  the  good  of  others. 
So  that  tliefe  examples  are  in  point,  and  do  in  fadl,  fubvert  the 
ground  and  take  away  the  force  of  all  thefe  reafonings.  I  ob- 
ferve  (idly.)  it  is  not  merely  a  change  of  the  mode  and  manner 
of  wiciced  men's  exidence  in  that  ftate,  that  is  the  fubje6l  in 
difpute  ;  but  they  are  changed  into  an  eiTentially  different  ftate, 
under  an  efFentially  difFerent  conftitution,  and  to  anfwer  a  dif- 
ferent intention  in  the  government  of  God,  in  that  world,  from 
what  is  their  ftate  in  this.    This  is  a  ftate  of  probation  and  dif- 

cipline. 


(    33S     ) 

cipline,  wifely  adapted  for  their  good ;  that  of  retribution-^ 
And  we  know  that  difcipline  is  abfolutely  at  an  end,  the  npiO- 
ment  that  retribution  and  capital  puniihment  takes  place.  It 
is  fo  in  this  world,  and  muft  be  fo  in  the  future.  The  nature 
of  the  fubjedl  teaches  it :  Why  fhould  it  be  confounded  ?  there- 
fore, there  is  no  arguing  in  their  manner,  from  the  one  ilate  to 
the  other.  They  may  as  well  argue,  that  in  the  next  ftate,  the 
righteous  and  wicked  will  live  promifcuoufly  together,  and  in 
a  mixed  ftate  of  good  and  evil  to  both  ;  and  will  live  in  families, 
&c.  as  they  do,  and  becaufe  they  do  fo,  in  this  j  as  to  argue  on 
that  ground,  the  fufferings  of  the  wicked  will  be  for  their  good. 
For  .the  fcripture  is  not  more  pofitive,  that  by  the  conftitution 
of  that  world,  the  righteous  fnall  befeparated  from  all  evil,  to 
all  good  j  and  the  wicked  fhall  be  feparated  from  all  good,  to 
all  evil ;  nor  our  Saviour  more  exprefs,  that  after  the  refurreftioa 
there  is  no  marrying  and  giving  m  marriage  ;  than  the  infpired 
teachers  are  "  that  there  is  no  more  facrifice  for  fin  to  the  wick- 
ed," and  "the  death  ofChriftfliall  profit  them  nothing,"  "and 
that  they  have  not  any  inheritance  in  the  kingdom  of  God," 
and  therefore,  that  their  future  fufferings  cannot  be  for  their 
good  and  falvation,  as  they  may  be  in  this  world. 

It  is  very  true,  that  the  nature  of  God  is  not  changed,  by  this 
change  of  ftate  to  the  wicked ;  but  it  is  as  true,  that  he  will  con- 
duct towards  them  according  to  the  nature  and  purfuant  to  the 
intention  of  a  ftate  of  retribution  ;  and  therefore  not  in  the  cha- 
radler  of  a  father,  but  of  a  righteous  revenger  of  their  difobedi- 
ence.  And  becaufe  he  is  a  God  that  changeth  not,  he  will  be 
the  fame  in  execution,  that  he  is  in  threatning.  And  when  he 
executes  their  threatned  puniihiriCnt,  they  fhall  have  "judg- 
ment without  mercy,  and  wrath  without  mixture."  And  it  is 
his  immutability,  with  their  conftgnment  to  a  ftate  of  retributi- 
on, by  the  force  of  an  unchangeable  conftitution  and  fentence, 
that  feals  their  deftruclion,  as  unalterable  and  everlafting.  I 
might  add,  paternal  difcipline  and  government,  certainly  is  not 
an  adequate  inftitution  and  m.eans  for  the  governments,  ftates 
and  kingdomsof  this  world  :  and  why  fhould  it  be  thought  fo 
for  the  infinitely  more  important  kingdom  of  God  ?  It  certainly 
is  not.  And  this  is  demonftrated  to  be  fad,  "by  the  many  and , 
terrible  retributions  ofprovidence  in  this,  as  well  as  the  future 

world  ; 


(  J30  ) 
world  :  many  inftances  of  it  that  are  executed  by  men  ;  and 
many,  and  thofe  the  moil  terrible,  executed  by  the  more  imme- 
diate hand  of  God.  Befides,  paternal  difcipiine  extended  to 
the  future  world,  is  direftly  contrary  to  the  fcripture  exhibition 
of  the  moral  character  of  God,  as  righteous  governor  and  judges 
and  of  his  moral  government,  by  wife  lav/s  and  conftitutions-, 
inforced  with  the  higheft  fandions  and  penalties  -,  and  to  be  fet- 
tled in  a  final  ftate  of  retribution,  in  connexion  with  the  infi» 
nitely  wife,  holy  and  good  ends  of  it,  taught  us.  It  degrades 
and  (inks  the  immenfe  Majefty  of  God,  the  infinity  of  his  au- 
thority, the  evil  of  fin,  the  neccfllty  and  importance  of  gofpel 
duty  and  obedience,  with  the  dignity  and  glory  of  his  everiafi- 
ing  kingdom,  infinitely  below  the  fcripture  exhibition  of  this 
grand  fubjeft.  I  might  further  notice,  it  is  repeatedly  fuggef- 
ted  as  a  ftrange  thing,  that  the  common  conftruclion  of  thefe 
words  and  the  common  dodrine  Ihouid  have  been  fo  generally 
received  in  the  chriftian  world,  and  by  the  learned  as  well  as 
others  ;  when  as  Mr.  Whifton  tells  us,  by  fearching  to  the  bot- 
tom it  is  found  to  have  no  foundation  in  revelation  j  and  bears 
fo  hard  upon  the  character  of  God,  as  infinitely  good.  They 
afcribe  it  to  education,  to  prejudicate  notions,  &c.  but  this  can> 
not  account  for  the  reception  of  it  in  the  ages  of  infpiration,  by 
the  jev/ifh  and  chriftian  church  ;  it  muft  come  from  heaven  to 
them  y  they  were  taught  it  by  God.  As  wife,  learned,  pious 
and  penetrating  men  as  the  chriftian  world  can  boaft,have  been 
in  the  common  fentiment  :  they  faw  the  ufe  of  thefe  words 
fometimes  in  the  limited,  as  well  as  endlefs  fenfe  ;  and  were  as. 
much  concerned  to  know  the  truth,  as  thefe  writers  can  be  fup- 
pofed  to  be.  And  it  is  irrationaf  to  fuppofe,  that  thefe  greatefc 
and  beft  of  men,  and  the  whole  body  of  the  chriftian  church, 
learned  and  unlearned  (afew  focinians  &:  univerfaiifts  excepted; 
perhaps  as  much  as  ninety-nine  of  a  hundred  of  all  denomina- 
tions in  the  feveral  ages  of  chriftianity,  fliould  receive  the  com- 
mon conftru6lion  and  doctrine,  upon  prejudicate  notions,  &c. 
Perhaps  what  hath  been  offered,  jnay  fhew  us  the  foiid 
grounds  and  convincing  evidence  upon  which  it  hath  been  fo 
generally  receiv.ed.  It  is  manifeftly  the  defign  of  the  infpired 
teachers,  to  teach  us  the  things  of  the  future  and  invifible  world 
^s  «*eternal/'  and  to  teach  them  as  fuch  plainly,  decifively  and 

pradically  ; 


pra«5lically  ;  and  it  Is  principally  by  the  ufe  of  thele  words  they 
do  this.  And  common  fenfe  teaches  us,  that  in  this  ufe  of 
them^  the  never-ending  fenfe  muft  be  intended  by  them  :  for 
muhiply  limited  ages  and  difpenfations  with  what  numbers  you 
pleafe,  they  are  limited  ftill  j  and  it  is  impoilible  that  the  idea 
cf  "  endlcfs  and  eternal"  can  be  conveyed  by  them>  but  in  the 
never-lending  fenfe.  No  fooner  therefore  do  we  enter  into  the 
fpirit  and  views  of  infpired  men,  upon  this  grand  fubjed^,  but 
we  fee  the  never-ending  fenfe  affixed  to  their  words  :  and  this 
is  alike  plain  to  the  unlearned  as  learned*  Befides,  St»  Paul  has 
taught  us  the  elTentiallydifFerentconflitutionof  the  two  worlds, 
and  given  us  a  decifive  rule  for  affixing  the  never-dying  fenfe, 
to  all  things  in  the  future  invifible  world.  "  For  the  things 
that  are  {qqd.  are  temporary  j  but  the  things  that  are  unfeen  are 
eternal."  Infpired  micn,  have  not  notified  us  of  any  fingle  ex- 
ception, as  they  doubtlefs  would  have  done,  had  there  been  any 
exemption  and  limitation  to  any  of  the  things  of  that  world. 
Yea  more,  they  are  fo  far  from  excepting  the  future  punifhment 
of  the  v/icked,  that  all  their  defcriptions  of  it,  literal  and  figur- 
ative, by  connexion  and  by  contrafc,  &c.  are  uniformly  and 
decifively,  without  end>  as  before  (hewn.  Add  to  all  this,  they 
have  clearly  and  abundantly  taught  us  the  future  general  judg- 
ment will  be  final ;  and  the  fabfcquent  future  Hate  of  the  righ- 
teous &  wicked,  will  be  a  ftate  of  retribution.  Thefe  dodlrines 
have  appeared  mod  indifputably  clear  and  certain,  to  the  body 
of  the  chriflian  church,  in  the  fever al  ages  of  chriflianity .  And 
thefe  fix  the  never-ending  fenfe  of  thefe  words  in  the  laft  fen- 
tence,  and  as  applied  to  the  future  ftate  of  the  righteous  and 
v/icked,  with  eafe,  precifion,  and  certainty*  For  it  is  felf-evi-* 
dtnty  the  final  fentence  of  the  great  Judge  mull  be  perpetual ; 
and  a  final  ftate  of  retribution ^  from,  the  nature  of  it,  muft  be 
unalterable— the  fame  from  the  firft  moment  it  commxnces, 
during  the  whole  exiftence  of  the  fubjects  of  itj  or  throughout 
their  immortality.  And  wherever  thefe  moft  important  do6l- 
Hnes  are  taught  in  the  fimplicity  and  force,  in  which  they  are 
taught  in  revelation,  they  will  perpetually  inculcate  and  fupport 
the  common  conftru6lion  and  doctrine  we  contend  for,  in  an 
infeparable  connexion,  through  all  ages  of  the  world.  So  that 
in  reality  ther^  is  no  wonder  in  it,  that  the  cgfiQmonconftru6lioa 

X^  and 


.  (     33B     ) 

and  dodlrine  hath  been  fo  very  generally  received  by  the  chrlft- 
ian  world,  upon  thefe  and  fuch  like  plain  Icripture  grounds* 
They  could  do  no  otherwife,  confiilent  with  fcripture,  with 
reafon,  and  with  themfelves,  in  the  other  important  articles  of 
the  chriftian  faith  embraced  by  them.  But  the  furprize  is  the 
other  way,  hov/  learned  men  could  overlook  the  moil  elTential 
diftinctions  fet  forth  in  fciipture  j  and  the  mofl  important 
doctrines  in  their  necefiary  connexions ;  and  fo  bewilder  them- 
felves and  followers  in  a  fubjed:  that  ftands  plain  and  clear  in 
revelation,  in  the  manner  in  which  it  is  mofl  naturally  to  be  ta- 
ken up.  Perhaps  the  judicious  reader  may  judge,  that  Mr. 
Whifton  and  his  followers,  have  been  fo  far  from  examining  the 
foundation  of  the  common  notion  to  the  bottom,  as  to  have 
been  inattentive  to  the  moll  necefT^i-y^difiinclions  to  clear  the 
fubjecl ;  and  fo  as  to  overlook  the  true  fcripture  foundation  on 
which  the  ccmm_on  dodlrine  doth  fecurely  and  firmly  (land. 
And  I  can  fee  no  more  ground  to  rely  upon  Mr.  Whiflon's  pe- 
netration and  difcretion  in  this  cafe,  than  in  his  taking  into  his 
creed  and  cannon  of  revelation,  a  number  of  meer  human  com- 
pofitionsj  v/hich  have  been  fleadily  rejedled  by  the  chriftian 
world,  catholic  and  proteftant.  Fanciful  m.en  will  have  their 
fingularities,  but  it  is  fad  when  they  indulge  to  them  in  matters 
of  mom.ent,  fo  as  to  be  grofsly  milled  by  them. 

I  pafs  to  the  lail  argument,  to  fix  the  meaning  of  thefe  words, 
viz.  the  infpired  teachers  and  church  of  God  inilrudled  by 
them,  underilood  the  words  in  the  fame  fenfe  as  we  do,  and  not 
in  theirs  j  and  could  do  no  otherwife  :  for  it  is  admitted  in  their 
own  concelTion,  their  dodlrine  of  reftitution  was  unknown  to 
them.  I  truil  it  hath  been  clearly  already  proved,  that  the 
apoftles  and  primitive  chriilians  were  in  the  common  fentiment 
with  us  in  thefe  great  dodrines,  and  1  take  it  to  be  admitted  in 
the  note,  p.  1^2-  ^^^^  author  adepts  the  wdrds  of  Dr.  Hart- 
ley, "  poffibly  the  writers  of  the  old  and  new  teftament  did  not 
fee  the  full  meaning  of  the  glorious  declarations,  which  the 
holy  Spirit  has  delivered  to  us  by  their  means ,  juft  as  Daniel, 
and  the  other  prophets,  were  ignorant  of  the  full  and  precife 
import  of  their  prophecies,  relating  toChrifl.  Or  perhaps  they 
did,  but  thought  it  expedient,  or  were  commanded,  not  to  be 
more  explicitp  The  chriftian  religion,  in  converting  the  various 

pagan 


(     339     )  ,,      , 

pagan  nations  of  the  world,  was  to  be  corrupted  Dy  them ;  ana 
the  fuperftitious  fear  of  God,  which  is  one  of  thofe  corruptions, 
may  have  been  neceflary  hitherto  on  account  of  the  reft.  But 
now  the  corruptions  of  the  true  religion  begin  to  be  difcovered 
and  removed,  by  the  earneft  endeavours  of  good  men  of  all  na- 
tions and  fedts,  in  thefe  latter  times,  by  their  comparing  '^  fpi- 
ritual  things  with  fpiritual."  He  adds,  "  and  as  knowledge, 
in  other  refpeds,  has  been  greatly  increafed,  it  may  now  be 
proper  that  more  fhouid  be  underftood  with  reference  to  the 
extenfive  benevolence  of  God  towards  mankind,  through  Jefus 
Chrift,  than  was  neceffary  in  former  ages  :  the  fupport  of  chrif- 
tianity  may  be  connefled  herev/ith.  Perhaps,  the  amiable  light 
in  which  it  is  placed  by  the  above  reprefentation  of  it,  is  the 
moft  efFe6lual  antidote  againft  infidelity/' 

By  "  the  full  meaning  of  the  glorious  declarations"  I  take  to 
be  intended  their  dodrine  of  the  reftoration  and  falvation  of  all 
men,  which  it  is  admitted  might  be  unknown  to  the  facred 
writers  :  if  fo,  they  could  not  underftand  the  words  in  difpute 
of  a  limited  age  or  difpenfation,  but  in  the  never-ending  fenfe. 
So  that  the  evafion  given  to  the  laft  fentence,  and  to  our  Savi- 
our's words,  Mark  9th,  and  other  fcriptures,  hatii  no  manner  of 
foundation:  for  the  infpired  teachers  and  writers  knew  no  other 
*^next  ftate"  but  that  which  is  eternal.  Nor  could  they  under- 
ftand "  the  miftery  hid  from  ages"'  in  the  fenfe  of  thefe  men  : 
nor  heaven  .and  hell  in  the  new  earth,  as  this  author  doth.  That 
heaven,  which  h  the  glorious  refidence  of  God,  of  the  holy  an- 
gels and  the  fpirits  of  the  juft 'made  perfe6l,  into  which  Chrift 
was  received  at  his  afcention,  and  v/here  he  will  refide  till  the 
reftitution  of  all  things ;  where  he  hath  direded  us  to  lay  up 
our  treafures,  and  where  the  hape,  the  incorruptible  inheritance 
and  crovyn  of  good  mej^  is  laid  up  and  referved  for  them,  cer- 
tainly can  neither  be  the  serial  heavens  which  furround  this 
earth-— nor  a  heaven  In  an  earth  to  be  created,  after  the  fecond 
Coming  of  Chrift.  And  by  the  phrafe  "  forever  and  ever,"  in 
the  revelations  of  St.  John,  he  could  not  mean  ages  and  dif- 
penfations  of  difcipline,  in  the  refijrre6l-ion- world  :  ror  could 
Paul  have  any  reference  to  it  in  the  1 5th  chapter  to  the  Cor- 
inthians i  for  diis  is  all  invention  to  fupport  the  fcheme  of  uni- 
verfal  reftoratian^  of  which,  it  is  admitted  the  liicred  wr'^ers 

were 


(  340  ) 
were  ignorant.  And  certainiy>  they  rnuH  tind^rftand  the  laft 
judgo^erit  as  final,  and  the  dodlrine  of  retribution  in  the  fame 
lenfe,  as  it  hath  been  comnn.only  received  m,  the  chriftian  world  s 
and  this  infallibly  fixes  the  fen fe  pf  thefe  words  for  this  and  the 
future  world  J  as  before  lliewn.  In  a  word,  this  concelTion  e-. 
very  way  confirms  die  common  coiiflruclion  and  do6lrine ;  and 
refutes  theirs^  as  unfcripturai  and  delufive.  And  were  the  a- 
poilles  now  alive,  with  the  {-amt  infpired  fentiments  and  faith^ 
which  they  embraced  and  taught,  and  with  which  they  went 
down  to  the  grave  ;  could  they,  in  any  confiflency  v/ith  them-^^ 
feives,  but  reprobate  this  flrange  dcdrine^  as  grolsly  erroneous 
and  heretical  ?  The  argument  as  it  flands  v/ith  this  concelllon^ 
forms  a  curious  folecifm  in  logic,  and  oddity  in  argumentation- 
The  amount  is  this,  the  received  conilrudion  and  doddne  of 
the  chriftian  world  upon  thisfubjed,  is  truly  the  meanip,g  of  the 
infpired  writers.;  but  yet  it  is  nQt  the  true  fenfe  and  meaning  of 
the  texts  y  for  the  facred  writers  themfelves  miftook,  and  did  not 
fee  into  the  glory  of  their  declarations  i  but  thefe  lliarpfighted* 
uninfpired  men  have  penetrated  beyond  them,  into  the  arcana  of 
revelation,  and  have  found  out  the  miilical  meaning,  which  be»-_ 
comes  necetmj  to  be  publilhed  in  thia  enlightened  age,  to  con- 
vert infidels.  The  argument  from  prophecy  feems  a  flimfy 
bufinefs,  as  there  is  not  a  parity  in  the  cafes  to  fopport  the  flip- 
pofition.  The  prophecies  of  Chriil  v/ere  defigned  to  be  beft 
2.nd  moil  clearly  known  in.  their  accomplilhment.  And  there 
were  infpired  men  then,  and  living  after  Chrift  to  pointout  their 
application  to  him  and  fulfilment  in  him,  and  afcertain  their 
meaning  with  infallibility ^  (Is this  the  cafe  in  this  ftrange  doc- 
trine ?)  But  the  plan  and  true  doctrine  of  falvatior»>  was  as 
neceffary  to  be  clearly  underfiood  and  taught  in  that  age,  when 
chriftianiry  v/as  planting  in  the  worlds  as  it  can  be  in  this,  or 
any  future  age^  It  v/as  as  requifite  then,  as  now,  for  the  falva- 
tion  of  men  and  the  fupport  of  chriftianity,  that  it  Ihould  be 
taught  with  undifguifed  fixmplicity  and  incorrupt  integrity,  and 
fo  that  the  internal  contents  of  the  do6lrine,  fnould  render  it 
worthy  of  all  acceptation:  (and  w^as  certainly  fo  taught  by 
them),  for  there  were  '*  fcribes,  v/ife  men  and  difputers  of  this, 
v/orld"  in  that  age  as  well  as  this,  who  had  as  "  fceptical  a  cu- 
ririity  of  examining  the  doctrines  of  the  bibJe^  and  of  chriflian- 


(     341     ) 

ity,  in  order  to  diicover  any  flaws  and  impofinons  therein.** 
So  that  if  ever  this  exotick  do&ine  was  necelTary  to  be  expli- 
citly taught,  it  was  then  ;  which  it  is  conceded^  it  was  not.  And 
of  all  dodrine,  this,  which  facrifices  the  dodrine  of  the  crofs, 
and  renders  all  chriftianityunneceflary  in  this  world,  to  final  fal- 
vation,  cannot  fupport  chriilianity,  but  abfurdly  betrays  and 
fubverts  it.  This  feems  but  a  vain,  fham  pretence,  for  undoub- 
tedly infpired  teachers  were  taught  the  bcft  method  to  fupport 
chriflianity,  and  their  hearts  were  fully  engaged  in  it.  And  it 
is  certain  they  taught  the  future  puniihment,  *'  he  that  believ- 
eth  notfhall  be  damned"  in  fupport  of  chriflianity :  and  it  feems 
here  concede^li  that  it  was  in  the  fenfe  commonly  received,  and 
^^was  neceiTary  hitherto."  Who  then  can  have  a  warrant  to 
contradidl  them,  and  condemn  this  pynifhment "  as  unjuft  both 
in  the  threatning  and  execution  ?"  or,  v/ho  hath  any  right  to 
arraign  this  infpired  meafure  to  fupport  chrillianity,  of  impro- 
priety and  inefficacy^j  and  to  fay  that  it  is  proper  and  needful 
*'^  as  a  m.oft  effedlual  antidote  againil  infidelity"  to  be  added, 
that  infidels  dying  in  a  (late  of  infidelity  fnall  yet  be  faved  ? 
Hitherto,  we  have  been  taught,  that  the  true  art  of  criticifing 
fcripture^  confifts  in  finding  out  and  exhibiting  the  infpired 
meaning  of  it,  and  fenfe  of  the  infpired  writers,  with  clearnefs 
and  force  :  and  when  this  is  once  efFecled,  the  chriftian  world 
were  abfolutely  concluded  by  it.  But  it  feems  we  are  now 
taught  a  new  kind  of  criticifm;^  in  fupport  of  this  exotick  dodt- 
rine,  viz,  it  is  to  difcard  the  plain,  infpired  meaning,  and  find 
out  a  mimical  more  glorious  one,  than  the  infpired  writers  were 
taught  or  had  any  knowledge  of.  Is  not  this  to  make  the  fcrip= 
ture  a  precarious^  uncertain  rule  ?  May  nor  the  worft  of  errors 
and  herefies  be  fathered  upon  fcripture,  by  deluded  men,  "  as 
the  mod  glorious  fenfe,"  without  a  pofTibility  of  dete6tion  and 
confutation  ?  for  the  evafion  is  eafy,  ^^  the  plain  meaning  of  the 
infpired  writer  "  may  be  one  thing  intended,  but  it  may  not  be 
t;he  mpfl:  glorious  fenfe,"  &:c.  and  if  the  fenfe  and  meaning  of 
the  infpired  writers  doth  not  conclude  us,  we  are  without  rule 
and  guide.  Is  not  this  new  art  of  criticifing  or  wrefdng  fcrip- 
ture to  a  purpofe  undefigned  by  the  facred  writers,,  in  efFe6l:, 
teaching  fcepticifm  by  rule  ?  Can  this  be  conne6led  with  the 
<jfupport  of  chriftianity  ?  or  13  this  ^*  the  moll  elfedlual  antidote 

againfl 


(  342  ) 
againil  infidelity  ?  Doth  it  not  dire6tly  tend  to  fubvert  chriftl- 
anity  and  expofe  divine  revelation  to  contempt  ?  for  certainly 
the  God  of  truth,  ^^  ail  whofeways  and  works  are  perfedl,"  could 
never  give  a  revelation  to  men,  the  infpired  meaning  of  which, 
when  found,  fhould  be  precarious,  fallible  and  uncertain. 

This  note  gives  rife  to  thefe  additional  queries  : — Is  it  not 
abfurd  to  fuppofe  the  infpired  teachers  and  writers  did  not  know 
the  plan  and  doftrine  of  falvation  in  the  true  and  moil  import- 
ant fenfe  of  it ;  which  they  were  authorifed,  and  extraordi- 
narily furnifhed  to  teach  the  world  ?  Doth  not  the  fuppo- 
fition  carry  a  refledion  of  difhonour  upon  them,  and  him  that 
fent  them  ?  Is  it  not  an  impious  prefumption  and  refieftion  of 
difhonour,  to  fuppofe,  the  fear  of  God  taught  and  encouraged 
by  our  Saviour  and  his  apoftles,  was  a  fuperftitious,  (i.  e.)  a 
groundlefs  fear  ?  If  they  have  not  taught  us  the  true  fear  of 
God,  by  whom  or  v/hen  fnall  it  be  ever  taught  us  ?  Is  not  fuch 
a  fuggeftion  an  indire6t  attack  upon  thefpirit  of  infpiration,  and 
upon  their  charadlers  as  dlHionefi: ;  '^  doing  evil  that  good  may 
come  of  it,'*  and  too  much  to  countenance  thedeiftical,  fenfe- 
lefs  cry  of  prieilcraft  ?  Is  it  not  an  abfurd  prefumption  to  fjp- 
pofe,  uninfpired  men  in  this  day  know  the  fcripture  plan  and 
dodlrine  of  falvation,  better  than  thofe  who  were  taught  it  im- 
mediately by  the  infpiration  of  God ;  and  better  how  to  time 
the  publication  of  it  to  the  world,  than  the  infpired  writers  ? 
Are  they  wifer  in  the  great  things  of  the  kingdom  of  God,  than 
Mofes,  SamueljSolomon  and  all  the  prophets;  with  our  Saviour 
and  all  the  apoftles  ?  Are  they  warranted  on  the  ground  of  this 
fuppofed  extraordinary  penetration  and  infight  into  the  arcana 
of  revelation,  to  throv/  out  this  exotlck  do6lrine  in  an  age  fo 
degenerate,  unprincipled  and  fceptical  ?  Will  any  judicious 
chriftian  give  credit  to  fuch  unfcriptural,  enormous  claiais  ?  Is 
it  not  an  audacious  attempt  in  fuch  "P^eformers"  to  undertalve 
to  correct  and  reform  the  faith  of  the  infpired  writers,  and  their 
meafures  and  motives  to  fupport  chriftianity  ;  and  to  give  us 
'•^more  effeftual"  ones  ?  Again,  is  it  not  admitted  in  this  con- 
ceflion,  at  leaft  implicitly,  that  we  are  embracing  and  defending 
(in  the  commonly  received  conftrudion  and  doflrine)  the  true 
chriftian  and  apoflolical  dodrlne  and  "  faith  once  delivered  to 
the  faints"  v/hich  we  are  commanded  '*  earneftly  to  contend 

forr 


(     343     ) 

for;'*  and  that  our  opponents  are  oppofing  and  fubverting  of 
it  with  all  the  ingenuity,  art  and  force  they  can  ?  confequently, 
are  they  not  felf-condeained  in  fathering  their  dodrine  upon 
the  infpired  teachers  and  writers,  when  it  is  conceded  it  was 
unknown  and  undefigned  by  them  -,  and  in  fad,  they  taught 
the  contrary  dodrine  ?  And  can  they,  confidently  with  this 
concefTion,  either  teach,  write  or  defend  their  doctrine,  without, 
being  felf- condemned  ?  In  a  word,  this  note  carries  in  it  an 
antidote  againft  the  reception  of  their  dodrine  ;  as  being  un- 
known to  the  infpired  teachers  and  writers-— certainly  belide 
their  intention-— and  when  they  in  fa6l  intended  and  taught 
the  contrary  dodrine,  w^hich  was  neceflary  hitherto  :"  and  if 
neceffary  hitherto,  it  will  remain  necefiary  through  all  ages 
of  the  world.  The  conceiTion  in  this  note,  doth  by  neceffary 
confequence,  every  way  confirm,  the  commonly  received  con- 
ftrudion  and  dodtrinc  we  contend  for,  as  the  faith  of  the  infpi- 
red writers,  which  "  they  once  delivered  to  the  faints,  which 
they  commanded  us  to  keep,  hold  faft,  defend  and  earneflly 
contend  for ;  and  which  will  be  confirmicd  in  the  great  day, 
when  all  contrary  error  and  wickednefs  will  be  condemned. 
Should  any  therefore,  after  this  notification,  caveat  and  warn- 
ing given-  by  our  opponents  themfelves,  embrace  and  hold  faft 
^their  unfcriptural  doftrine  ;  will  they  not  fin  with  their  eyes 
open,  and  be  altogether  blameable  and  inexcufable  in  it  ?  If 
any  fhould  think  there  is  any  thing  hard  bearingin  thefe  queries 
and  dedudtions— to  adopt  the  language  of  this  author  on  ano- 
ther occafion— I  trufl  he  will  acquit  me  of  all  blame,  on  this 
head— for  if  there  be  any  juft  reafon  for  blame,  he  muft  blame 
the  authors  of  this  note  j  for  I  only  exhibit  the  true  contents, 
and  genuine  dedudions  and  confequences  of  it :  f  which  I  am 

clear 

f  It  may  not  be  amifs  to  notice,  according  to  the  true  fpirit  of  this 
MOte,  Mr.  Whifton's  injudicious  cant,  upon  the  topically  orthodox,  falls 
with  equal  force  upon  the  infpired  teachers  and  writers.  And  it  feems 
this  author's  charge  upon  the  proteftant  world  in  p;eneral  (on  the  ground 
of  their  reception  of  this  doftrine  of  the  future  punilhment,  and  fome  others 
in  connexion  with  it)  as  receiving  for  facred  truths  grofs  abfurdities,  and 
palpably  wrong  and  difhonourable  ideas  of  God  ;  falls  alike  heavy  upon  the 
infpired  writers  themfelves.  If  fo,  doth  not  this  evince  the  faith  of  thefe 
gentlemen  in  the  matter  in  difpute  to  be  widely  different  from  that  of  the 
in^ired  teachers  I  And  it  feenis  Urange  they  were  not  felf- convinced  of 

it. 


(  :544  ) 
clear  comprizes  and  amounts  to  thus  much,  if  any  thing  at  aTl, 
The  argument  againft  univerfal  falvation  from  the  punifh- 
ment  denounced  againftjudasjftands  in  full  force,  notwithtlan- 
ding, the  evafions  here  offered,  to  invalidate  it.  It  is  laid  to  be 
fufficient  to  abfolve  the  meaning  of  thofe  words  "  good  were  it. 
for  that  man  if  he  had  never  been  born,"  into  an  aggravated 
punifhrn^ent,  without  going  into  a  more  particular  interpretation 
of  them,  p.  328,29.  But  they  are  too  ftrong,  pointed,  and  em- 
phatical,  to  admit  of  fuch  afolution*  -At  this  rate,  the  mofc 
defcriptive  and  pointed  threatnings  of  God  may  be  eluded,  fo 
as  never  to  be  literally  executed.  As  well  m^ight  it  be  faid,  the 
unbelieving  Ifraelites  might  enter  into  Canaan^  notwithftanding 
God  fwore  they  ihould  never  enter  into  his  reft.  For  altho*  the 
punifhment  be  fo  defcriptivcly  fpecified,  it  may  be  fufHcient  to 
abfolve  the  meaning  of  the  oath  into  a  heavy  punifhment*  Can 
fuch  a  conilrudion  be  v/arranted  and  honourable  to  the  God  of 
truth  ?  But  the  chief  evafion  is  this,  the  words  may  be  confi- 
dered  as  "a  prophecy"  foretelling  that  Judas  ihould  practically 
declare,  "  by  hanging  himfelf,"  that  to  him,  in  hisapprehenfion, 
it  were  good  he  had  not  been  born,  had  not  been  brought  into 
being,"  p.  330,31.  This  invented  conftruftion,  labours  of  two 
difficulties ;  one  is,  it  hath  no  countenance  infcripturc  ;  the  o- 
ther  is  it  (lands  adlually  confuted  by  our  Saviour  and  the  apo- 

file 
it.  For,  it  is  obvious-,  our  Saviour  and  his  apoiiles  had  no  mere  difficulty 
of  preaching  this  doftrine  of  the  future  punifhment,  with  freedom,  bold* 
nefs  and  pathos,  than  thofe  he  ililes  topically  orthodox  ;  and  yet  this  mif- 
tical  fcheme  was  unknown  to  them  ;  and  thefe  fubterfuges  and  doable  in- 
tenders  now  thrown  out,  are  inventions  which  are  many  centuries  too  late^, 
to  qualify  or  have  any  influence  upon  the  preaching  of  infpired  men.-*^ 
Whence  then,  the  great  difficulty  of  thefe  men  about  it,  but  from  miftakera 
apprehenfions,  or  an  aflual  abberration  from  the  true  fcripture  faith  ?  and 
whence  doth  this  arife,  but  from  prejudicate  notions,  fajfe  maxims,  reafon- 
ings  and  "vain  deceit  ?"  if  men,  from  a  prejudicate  notion,  that  this  doc*- 
trine  is  hardly  reconcilable  v/ith  divine  benevolence  or  is  unjult,  will  fel 
thcmfelves  to  turn  and  twill  fcripture  texts  every  way,  to  fet  afide  the  doc- 
trine ;  inftead  of  looking  into  the  true  foundation  on  which  it  is  afcertaineci 
in  fcripture,  and  into  the  rationale  of  it,  whereby  it  may  ftand  approved 
to  the  reafon  of  man  ;  error  is  unavoidable.— Upon  perufmg  this  fa- 
moas  note,  I  was  at  no  lofs  where  I  fhould  find  our  opponents.  When  the 
obvious  meaning  of  the  facred  writers  is  fet  afide,  in  queft  of  the  ignis 
iatuus  of  a  more  glorious  meaning  ;  which,  in  faftfubverts  it,  they  necef- 
farily  err  :  juft  as  a  man  that  leaves  a  right  path,  neceiTarily  takes  a  wrong 
one ;  and  the  further  he  goes,  the  greater  the  error* 


(     345     )       .         * 

ftle  Peter.     The  punlfhment  denounced  In  thofe  awful  words, 

1.3  noz/uicide,  but  one  that  Judas  fhould  fuffer,  in  the  future 
world.  For  after  his  deceafe,  our  Saviour  fpeaks  of  him  as  '^the 
fon  of  perdition  that  was  loft/*  '4oft"  to  falvation  and  hope/' 
as  underftood  in  that  age,  John  17.  12.  And  St.  Peter,  after 
the  account  of  his  hanging  himfelf,  fpeaks  of  him  as  gone  to 
his  own  place,  no  doubt  to  fuffer  the  punifhmcnt  intended  by 
our  Saviour  in  this  awful  fentence  upon  him,  A6ls  i.  18,25. 

This  writer  labours  hard  to  make  out  "the  unpardonable  fin'* 
is  pardonable,  and  that  thofe  who  are  guilty  of  it,  may  be  par- 
doned and  faved.  This  is  a  hard  tafk,  to  falfify  the  tefrimony 
of  the  faithful  and  true  witnefs,  and  reconcile  palpable  contra- 
didlions.  Few  men  would  be  hardy  enough  to  attempt  it,  and 
if  it  can  bedone,  v/e  expecl  no  fee  it  effeded  by  thofe  who  know 
the  glorious  meaning  of  fcripture  texts,  better  than  the  whole 
chriftian  world,  and  even  the  facred  writers  themfelves.  Our 
Lord  hath  declared  in  the  moft  peremptory  and  abfolute  terms, 
that  "blafphemy  againft  the  Holy  Giioft  lliall  not  be  forgiven," 
"hath  never  forgivenefs,"  "  fhall  not  be  forgiven  unto  men  j'* 
and  again,  "  it  fhall  not  be  forgiven  him  neither  in  this  world, 
neither  in  the  world  to  come."  Did  not  our  Lord,  by  thefe 
ftrong,  abfolute,  peremptory  declarations,  defign  to  put  it  out 
of  doubt,  that  fuch  finners  fhould  never  be  pardoned  and  faved  ? 
Certainly.  And  a  chriftian  may  I  think,  as  confiftently  attempt 
to  evade  and  falfify  the  truth  of  the  fun's  fnining,  when  it  fhlnes 
full  in  his  face,  as  to  falfify  thefc  declarations  of  Chrift,  and 
maintain  that  thefe  very  finners  may  yet  be  pardoned  and  faved. 
There  is  no  art,  quibbling,  evafion  or  fubterfuge  whatever, 
that  can  elude  and  falfify  this  plain,  ftrong  teftimony  of  our  Sa- 
viour "  that  fuch  finners  fhall  never  be  pardoned  and  laved.'* 
And  this,  if  I  miftake  not,  appears  in  the  concefTions  of  this 
writer.  He  concedes,  they  cannot  be  pardoned  in 'this  world 
and  efcape  hell,  but  muft  undergo  the  torment  of  the  future 
v/orld.  But  it  is  clear,  our  Saviour's  meaning  is  not  to  be  li- 
mited to  a  pardon  in  this  world  ^  it  extends  equally  to  the  future 
world  :  elfe,  why  doth  he  exprefsly  fo  extend  it,  and  fay,  "  it 
Ihail  not  be  forgiven  him  neither  in  this  world,  nor  the  world 
^40  .come  ?"  If  ever  they  can  be  pardoned  and  faved  in  the  fu- 
£|,ure  wprlda  it  felfi&S.th?  declaration  gfCbriit  ?.5  truly;,  as  tho' 


.(     34S     ). 

they  received  an  intervening  pardon,  in  this  world.  Befide?, 
by  gofpel  conilitution  there  is  no  forgivenefs  and  falvation  to 
any  that  go  to  that  place  of  torment,  and  by  thefe  (Irong  ex- 
preffions  our  Saviour  defigned  at  or>ce  to  cut  off  all  hope  of  it, 
to  thefe  blafphemers.  The  fcriptures  teach  us  plainly  the  way 
to  heaven,  and  in  it  we  efcape  hell  :  but  where  do  they  teach 
us,  that  the  way  to  it  is  through  hell  -,  and  that  thefe  blafphem- 
ers or  any  others,  fliall  pafs  through  the  torments  of  it,  into  hea- 
ven ?  it  is  as  contrary  to  the  tenor  of  revelation,  as  any  doclrine 
that  can  be  named.  Again,  it  is  conceded,  that  thefe  blafphe- 
mers are  '^  excluded  from  the  gofpel  privilege  of  forgivenefs," 
and  that  '^  they  have  no  hope  from  the  gofpel  promife  of  for- 
givenefs, becaufe  they  are  excepted  perfons,''  p.  335,6.  If  fo, 
by  gofpel  conilitution  they  can  never  inherit  heaven  ;  for  this 
inheritance  is  given,  and  limited  to  thofe,  v/hohave  ''gof- 
pel forgivenefs,"  and  by  ''  goip^el  promife."  And  if  "  this 
conilitution  be  the  only  way  of  life  for  finful  man,"  infallibly 
thefe  "excepted  perfons"  can  never  be  faved.  To  fay,  they 
may  yet  be  laved  w^ithout  gofpel  forgivenefs  and  promife,  what 
is  it  better  than  infidelity  ?  And  is  it  not  a  contradiftion  to  fay 
this  fcheme  of  faving  m.en  without  gofpel  forgivenefs  and  pro- 
mife, is  proved  by  the  gofpel,  to  be  the  gofpel  plan  of  mercy  ? 
they  feem  to  be  grofsly  bewildered  and  entangled  by  their  own 
fubtlery  and  fophiftry. 

It  is  further  conceded,  "  that  this  mode  of  fpeech  was  pro- 
verbial in  our  Saviour's  day  :  and  that  when  it  is  faid,  "a  thing 
ihall  not  be,  neither  in  this  v/orid,  neither  in  the  world  to  come," 
it  was  the  fame  thing  with  faying,  *'  it  fhall  never  be,"  p.  23^^- 
The  ground  and  force  of  this  proverb  with  the  jews,  feems  to 
be  this  :  they  believed  in  but  two  worlds,  this,  and  a  future 
one  which  is  "eternal,"  in  v/hich  mankind  are  concerned  :  and 
therefore  they  could  not  niore  forcibly  exprefs  it,  "  that  a  thing 
fhouid  never  be,  no,  not  to  eternity  ;  than,  in  this  phrafe,  "  it 
iliall  not  be,  neither  in  this  v/orld,  nor  in  the  world  to  corrie." 
And  doubtlefs  our  Saviour  intended  it  in  this  very  fenf^,  in  this 
application  of  it.  And  fo  the  infpired  writers  underftood  it  i 
for  they  knew  nothing  of  this  dodrine  of  their  fuppofed  refto- 
ration.  And  to  fuppofe,  thefe  very  finners  were  intruded  to 
our  Saviour  to  be  pardoned  aad  faved  j  and  that  he  knew  and 

intended 


(  347  ) 
intended  they  Ihould  all  be  finally  pardoned  and  faved;  it  feems 
he  could  not  have  applied  this  proverbid  faying  to  them,  but 
in  the  way  of  dire6l  impofition ;  which  is  a  blafphemy  every 
chriflian  muft  reje6t  with  horror.  We  are  necefTitated  therefore, 
to  take  thefe  folemn  declarations  of  Chrift  in  the  common,  ob- 
vious, popular  fenfe  j  and  they  will  remain  a  perpetual  and  un- 
anfwerable  confutation  of  the  dodlrine  of  univerfal  falvation. 

Several  things  are  offered,  to  fet  afide  the  argument  againlt 
this  im.pleaded  doftrine  ^^  from  the  pernicious  bad  tendency  of 
it ;"  fomic  of  which  we  Hiall  briefly  notice,  it  is  faid,  ^^  it  muft 
be  plainly  fhown,  that  thefe  doftrines  do  naturally  and  dire6tly 
tend  to  encourage  men  in  vicious  pra6lice,''  p.  341,  Agreed* 
And  this  I  conceive^  hath  been  clearly  and  fufficiently  fhewn, 
in  a  variety  of  ways,  in  the  foregoing  pages.  It  is  fo  obvious 
at  firfl  view,  that  a  man  needs  no  fir.aH  praclice  upon  himfelf, 
by  falfe  reafonings,  to  overcome  and  ftifHe  the  convid:ion  and 
fenfibility  of  it,  It  is  fo  obvious,  that  fome  of  his  notable  wit- 
neffes,  as  Origen,  Dr.  Burnet,  &c.  had  no  fmail  conviftion  and 
fenfibility  of  it.  And  it  is  a  wonder,  they  had  not  purfued  their 
inquiries  into  the  nature  and  tendency  of  it,  until  they  were 
fully  convinced  it  wa.s  a  do6lrine  of  ungodliiiefs,  and  could  not 
be  of  God.  The  fuggeilion,  that  this  dodrine  hath  not  a  na- 
tural bad  tendency,  is  as  unphilofophical,  as  it  is  unfcriptural 
find  contrary  to  the  evidence  of  fz^A,  For  fuch  is'  the  conili- 
tution  of  human  nature  in  this  ftate,  that  the  ufe  of  chreatning 
and  fear  v/as  a  requifite  fafeguard  to  man  in  innocency.  x\nd 
in  this  degenerate  ftate,  v/herein  the  pafiions  of  men  are  i^o  in- 
ordinate and  e.%orbitant,  it  is  abfolutely  neceiTary,  for  the  go- 
vernment of  mankind.  Thence  it  is  felf-evident,-  the  weak- 
ening the  motive  of  fear,  by  taking  out  the  ftrng  and  terror  of 
the  threatning,  and  by  adding  the  encouragement  of  life,  to 
the  refractory  and  difobedient,  hath  both  ways,  a  natural  and 
mod  pernicious  tendency  to  promote  vicious  practice.  And 
it  v/as  a  v/ell  grounded  fear  arifing  hence,  founded  in  the  nature 
of  things  (and  not  a  fuperftitious  one)  that  made  Origen,  Bur- 
net and  others  who  were  deluded  into  the  doctrine,  afraid  to 
ppen  it  to  the  world,  on  account  of  the  pernicious  confequen- 
ces  of  it.  And  it  is  a  plain  fa6t,  that  th^  fupplanting  the  belief 
cf  the  threatning,  accompanied  witl^  aA  cnconragement  of  life 


(  34B  ) 
to  the  difobedlent,  feduced  our  firfl  parents  into  rebellion  : 
and  a  prefumptuous  hope  of  future  peace  encourages  and  har- 
dens men  in  fin,  and  is  many  ways  of  moft  pernicious  confe- 
quence,  as  already  fhewrt.  I  conceive^  the  bad  tendency  of  the 
do6trine  every  way,  hadi  been  abundantly  proved  ;  and  the 
argument  is  forcible  and  conclufiye,  It  is  alfo  argued^  the 
common  do6lrine  is  not  fo  likely  to  retrain  men  from  fin,  as 
this  impleaded  do6lrine.  II  Vv  hy  not  ?  If  believed  and  realifed, 
in  its  importance,  it  muft  have  the  greateil  influence  -,  for  the 
weight  of  the  motive  in  the  common  view,  exceeds  the  other^ 
as  eternity  doth  time.  And  unlefs  motives  are  realized^  they 
cannot  have  influence,  on  any  fcheme.  And  this  is  the  true 
reafon^  why  the  great  gofpel  motives  of  life  and  death  both^ 
have  no  more  influence  upon  many  who  afient  to  them  as  the 
truths  of  God  ;  becaufe  they  do  not  realize  them,  in  their  infi- 
nite importance.  It  is  faid,  ■ '  the  natural  notions  they  enter- 
tain of  the  goodnefs  and  mercy  of  God.  rife  up  in  oppofition  to 
it,  and  ftrongly  operate  to  obfhrud  its  influence/'  If  by  ^^  natu- 
ral'' be  meant  ^*juil  and  true  fentiments  of  the  goodnefs  and 
mercy  of  God,"  it  muft  be  miftake  j  for  thefe  are  regulated  by 
fcripture  :  a^nd  it  is  certain,  that  fcriptural  apprehenfions  of  the 
mercy  of  God,  cannot  rife  up  in  oppofition,  and  obfiruci:  the 
influence  of  the  divine  threatnings.  It  muft  then  be  falfe  and 
prefumptuous  notions  of  the  divine  mercy,  unfupported  by  any 
fcripture  promife,  and  fupplanted  by  many  divine  threatnings^^ 
that  hath  this  obftru6ting  influence.  And  whether  the  drawing 
the  moft  av/ful  fcripture  threatnings  into  difpute,  and  denying 
them,  in  the  moft  plain  and  obvious  fenfe  of  thern^  doth  not 
tend  to  connrm  and  harden  men  in  thefe  prefumptuous  notions2 
and  thereby  to  obftru6t  the  falutary  influence  of  the  threatnings 
of  God,  may  not  be  unv/orthy  the  attention  of  our  opponents. 
—It  is  Jikevnfe  faid,  upon  their  fcheme  ^'  there  is  nothing  in- 
credible in  the  torments  of  another  world.*  ■  To  me  it  appears 
the  very  reverfe.  This  fcheme  of  difcipline,  purgatory,  new- 
created  worlds,  tranfmutation  ftates,  means  of  falvation  more 
'"ffeflual  than  the  gofpel,  &c.  &c.  appears  wholly  antifcriptu- 
ral,  and  pregnant  with  the  grofieft  of  abfurdities  :  and  this  I 
truft  hath  been  fully  evinced.  What  are  the  objedted  difficul- 
ties to  the  common  fcheme,  compared  with  the  numerous  pal- 
HP.  35^.3.  P^t>le, 


(    349    ) 

pable,  horrible  abfurdities  of  this  ?  they  are  light  as  a  feather. 
What  if  we,  fhort-fighted  creatures,  cannot  fee  how  this  pun-r- 
rfhment  is  confident  with  the  mercy  andjuftice  of  God  ?  It  is 
certain  no  man  can  prove  it  inconfiftent  with  the  one  or  the 
other,  notwithftanding  the  confident  declamation  of  Mr,  Whi- 
flon  and  fome  others.  And  what  mighty  difficulty  is  there  ia 
acknowledging  "  God  is  incomprehenfible  in  his  ways  and 
works  ?''  Are  there  not  a  thoufand  difficulties  that  we  cannot 
fee  through  in  the  kingdom  pf  nature  and  providence  and  in 
revelation,  where  the  eyidence  of  truth  and  fadls  arrefls  and 
commands  our  belief  ?  What  if  we  cannot  fee  and  exhibit  the 
rationale  of  this  dodrine  to  fatisfa6lion,  perhaps  others  can  ? 
And  what  if  no  man  either  hath  or  can  do  it  ?  yet,  as  God  is 
incomprehenfible,  and  his  ways  and  thoughts  not  as  ours,  but 
infinitely  above  them  :  and  as  we  know  by  reafon  and  revela- 
tion all  the  affairs  of  his  everlafting  kingdom  will  be  adjufted 
in  abfolute  wifdom  and  perfedlion,  with  the  concurring  har- 
mony of  all  his  perfe6lions  :  fipce,  he  hath  decifively  revealed 
this  dodlrine  of  the  future  puniffiment,  his  authority  ought  ab- 
folutejy  to  command  and  conclude  our  belief.  And  unlefs  it 
doth  fo  conclude  us  in  the  articles  of  the  chrifl:ian  faith,  what 
claim  have  we  to  be  chriftians  and  proteftants  ^  It  is  added, 
"  the  future  torments,  confidered  in  the  light  of  this  impleaded 
fcheme,  are  more  fuitably  adapted,  in  the  nature  of  the  thing, 
to  work  upon  rational  and  intelligent  agents,  than  in  the  com- 
mon point  of  view,"  p.  357.  I  fhould  be  forry  if  it  was  true 
in  fad,  that  motives  fuggelled  by  uninfpired  men,  fnould 
be  better  adapted  "  in  the  nature  of  the  thing'^  to  excite  finners 
to  faith  and  repentance,  than  thofe  taught  us  by  infpired  men 
of  God  :  becaufe  it  tends  diredly  to  bring  divine  revelation 
and  the  do6lrine  of  inlpiration  into  contempt.  And  to  father 
this  do(5lrineupon  the  infpired  writers,  when  it  is  conceded  they 
were  ignorant  of  it,  affords  no  relief  in  the  cafe,  but  mjakes  bad 
worfe  :  whence  arifes  a  violent  prefumption,  previous  to  parti- 
cular examination,  that  this  is  of  apiece  with  the  refi  of  the 
fcheme,  ''  but  vain  deceit."  It  is  faid,  "  the  end  propofed  by 
them  perfectly  coincides  with  benevolence  ;  for  they  are  the 
chaftifements  of  a  father,  as  well  as  ;udge,  and  principally  de- 
figned  for  the  reformatk>n,  and  confequent  good,  of  the  offen-? 

ders 


(     350    ) 

ders  themfeives,  and  when  they  are  taught  thus  to  think  ;  and 
that  thefe  corredions  fhall  be  heavy  in  proportion  to  their  ilub- 
bornnefs  in  fm,  and  continued  till  they  are  humbled  and  fub~ 
dued ;  and  that  they  fhail  have  no  mercy  till  this  end  is  accom- 
plifned  :**  upon  which  it  is  afked,  *^'  What  can  be  wanting,  in 
a  motive  thus  circumftanced,  to  operate  in  a  moral  way  upon 
reafonable  minds  ?  it  fliould  feem  to  be  as  well  calculated  to 
the  purpofe,  as  it  poiTibly  can  be."f  One  remark,  before  we 
return  a  m.ore  diretl  anrz/er  to  this  querdon.  The  remark  is 
this,  the  true  and  full  force  of  this  motive  is,  upon  the  com.mon 
fchem.e,  ufed  with  finners  in  this  world.  They  are  warned 
of  this  place  of  torment,  and  warned  of  it  by  their  Father 
and  compafiionate  Redeemer,  aiid  it  is  for  their  repentance 
and  confequent  good  :  and  they  are  taught,  this  punifh- 
ment  will  be  in  proportion  to  their  defert,  and  that  they  cannot 
efcape  it  and  have  mercy,  till  they  are  humbled  and  fubdned  ; 
and  the  end  propofed,  perfcvStly  coincides  with  benevolence  i 
and  yet  this  "  beft  calculated  motive  poiTible,'*  proves  ineffec- 
tual to  thoufands  and  millions.  W  hat  is  the  confequence,  but 
deilrudion  to  their  fcheme  ?  tv/o  ways  :  one  is,  it  fully  confutes 
their  doftrine  of  more  effedual  future  means  :  for  if  the  beft 
calculated  poiTible  motives,  to  operate  upon  them  in  a  rational 
moral  way,  be  ufed  v^ith  them  in  this  world,  it  is  a  contradiction 
to  fay,  better  and  more  effedual  ones  v/ill  be  ufed  with  them  iri 
the  future.  The  other  way  is,  the  force  of  difcipline  is  tried 
upon  them,  in  vain,  in  this  world ;  and  therefore  their  rcfloration 
in  a  Riture  one  is  a  hopelefs,  defperate  affair.  For  if  they  are 
to  be  recovered  in  a  rational,  miOral  v/ay,  and  the  beft  calculated 
motives  to  operate  this  way,  poffible  in  the  nature  of  things^ 
have  fpent  their  force  on  them  in  vain  ;  their  recovery  by  any 
means  and  motives  v/hatever  becomes  ablblutely  hopelefs.  So 
that  their  new  created,  refurrectlon  world,  ages  of  ages  ot  difci- 
pline, tranfmutation  dates,  and  more  effe6tual  means  for  the 
reftoration  of  the  v/icked,  turn  out  again,  it  feems,  upon  their 
own  fcheme,  to  be  but  invented  fancies,  and  deceitful  delufions. 
Men  are  eafily  enfnared  and  confounded  in  their  own  devices 
and  works,  when  they  attemipt  to  corre6t  the  faith  of  infpired 
writers,  and  new  model  the  do6lrine  of  the  gofpel  as  they  ima- 
gine to  greater  confiilency  and  force.  "  The  foolifhnefs  of 
i  P.  357.  God^ 


{    35^     ) 

God,  IS  wifer  than  men."  But  to  the  quefnon,  what  is  wanting 
in  a  motive,  fo  circumfcance  upon  their  fcheme  ?  I  Ihould  fay, 
it  wants  every  thing,  for  it  wants  credibiUty  and  a  foundation  ; 
and  hath  none  in  fcripcure  or  reafon.  It  wants  three  things  of 
moment,  to  name  no  more.  ( i .)  ^^  wants  the  authority  of  God 
to  enforce  it  upon  the  heart  and  confcience.  He  hath  never 
taught  us,  the  wicked  ihali  be  damned  for  their  good  :  it  is 
moft  contrary  to  the  tenor  of  fcripture,  and  abfurd  to  the  reafon 
of  man.  It  wants,  (idly.)  and  cannot  bring  with  it,  that  pre- 
fent  heart-felt  neceiTity  to  turn  and  live,  which  is  requifire  to 
fpring  the  effe6t:ual  exertions  of  habituated  finners  ;  and  with- 
out which,  they  will  never  be  exerted.  The  neceflity  I  mean, 
arifes  from  this  double  conjoint  view  of  their  cafe,  viz.^  they 
have  no  other  alternative  of  choice  before  them,  but  life  or 
death,  everlailing  life  or  dam.nation  ;  infallibly  following  their 
choice  and  exertions  of  good  or  evil  :  and  that  they  have  no 
other  chance  of  opportunity,  of  this  choice,  but  the  prefent  life. 
To  imprefs  the  convidion  and  fcnfibiiity  of  this  abfolute  necef- 
fity  of  a  prefent  turning  for  life,  this  only  alternative  of  choice 
of  life  or  death,  in  this  only  feafon  of  opportunity,  are  abun- 
dantly taught  and  urged  by  the  infpired  teachers  and  writers  ; 
and  with  a  view  to  excite  and  ftimulate  prefent  choice  and  ef- 
fectual exertions.  Here  the  queilion  comes  with  an  irrefifta- 
ble  force  of  convi6lion,  v/hat  complex  motive  can  poflibly  be 
better  adapted  or  more  forcible  to  the  purpofe  ?  for  the  higheft, 
llrongeft  miOtives  in  nature,  and  eternity,  are  conjoined  with 
this  fhort,  uncertain,  only  feafon  of  opportunity  ;1|  to  enforce  a 
prefent  choice  of  life,  and'  efFedual  exertions  to  attain  it.  The 
texts  that  addrefs  to  us  this  motive,  this  only  alternative,  to 
imprefs  this  abfolute  neceflity  of  a  prefent  turning  for  life,  with 

the 
H  The  attentive  reader  will  obferve,  this  writer  labours  the  point,  psge 
344,5,6,  to  prove,  that  although  the  difcouragement  to  fm,  and  motives 
were  much  greater  upon  the  common  icheme,  than,  his ;  yet,  the  argument 
would  not  be  forcible—tut  in  the  two  laft  inftances,  the  motives  being 
more  fuitably  adapted,  and  even  **  in  the  nature  of  the  thing"  to  operate 
with  greater  force,  is  ufed  as  an  argument  to  fupport  and  recommend  his 
fcheme.  Confequently  the  foregoing  arguings,  are  in  effed  given  up^  and 
fet  afide,  as  impertinent — and  tiae  argument  from  the  weight  of  motives, 
is  in  full  force,  for  the  fupport  of  the  common  faith.  For,  if  it  be  of  no 
force,  why  doth  he  labour  f©  Biuch  for  the  advaatage.of  it,  in  fupport  qf 
3iis  9wn  fcheme  ^ 


(  35<^  ) 
the  choice  and  efFedtnal  exertions  connected  with  it,  are  by  far 
too  numerous  to  be  referred  to.  We  have  this  only  alternative 
of  choice,  in  the  addrefs  of  Mdfes,  "  I  have  fet  life  and  death 
before  you,  choofe  life  that  ye  may  live  :"  and  again,  "  it  is  not 
a  vain  thing  to  ferve  the  Lord,  it  is  your  life/'  And  repeatedly 
in  the  prophets,  "  turn  and  live,"  "  turn  ye,  turn  ye,  why  will 
you  die  ?"  And  in  thegofpel  commifTion,  the  miniilers  dfChriil 
muft  addrefs  this  only  alternative,  to  enforce  the  reception  of 
thegofpel.  "He  that  believeth  fhall  befaved,he  thatbeiieveth 
not  fhall  be  damned."  "  He  that  believeth  hath  everlafting 
life,  but  he  that  believeth  not  fhall  not  fee  life."  "Except  ye 
repent,  ye  fhall  all  likewife  perifh,"  &c.  And  the  only  feafon 
of  opportunity  in  this  life,  is  plainly  and  forcibly  taught,  in 
•divers  parables  of  our  Saviour,  in  the  argument  of  Solomon, 
*'  Whatever  thy  hand  findeth  to  do,  do  it  with  thy  might,  for 
there  is  no  work,  device  or  knowledge  in  the  grave  whether  thou 
.goeft."  And  in  the  words  of  Chrifl,  "  the  night  cometh, 
-wherein  no  man  can  work." — In  the  addrefs  of  the  apoflle, 
"  Behold  now  is  the  accepted  time,  now  is  the  day  of  falvation." 
"  While  it  is  faid,  "  to  day,  if  ye  will  hear  his  voice,  harden  not 
your  hearts,  &c.  And  it  is  inforced  by  the  terrible,  remiedilous 
fate  of  the  difobedient  in  the  days  of  Noah — of  finners'in  So- 
dom— of  the  unbelieving  Ifraelites,  and  of  Efau,  who  having 
finned  away  his  blefllng  and  only  opportunity, "  found  no  place 
for  repentance,"  and  could  never  regain  the  blelTing,  "though 
he  faught  it  carefully  with  tears,"  Heb.  lO.  16,17.  And  this 
only  alternative  of  choice,  is  no  where  inculcated  with  greater 
force,  than  by  our  Saviour  in  the  difputed  palTage  in  Mark  9th-, 
to  imprefs  the  abfolute  necelTity  of  aprefent  cutting  off  darling 
lulls — this  mufl  be  done  in  this  life,  or  their  fate  is  inevitable, 
-—What  is  it  ?  they  cannot  enter  into  the  kingdom  of  God, 
but  mufl  "be  cafl  into  hell,  where  the  fire  will  never  be  quench- 
ed  and  their  worm  fhall  never  die."  The  turn  they  give  to 
this  text,  to  elude  the  do6lrine  and  alternative  taught  in  it,  doth 
diredlly  contradid,  oppofe,  and  defeat  the  force  of  the  motive, 
as  deiigned  by  our  Saviour.  Now,  let  the  reader  judge,  is  not 
the  motive  in  this  light,  incomparably  better  adapted  in  nature 
.  and  of  flronger  force,  to  arrefl  the  attention  of  finful  men,  and 
i^oinduce  and  fpring  prefent  choice  and  effe6tual  exertions  $q 

cfcape 


(  2S3  ) 
f  r;:npe  hell  and  attain  everlafting  life,  than  in  their  point  of 
viev/  ?  it  would  be  an  impofition  upon  any  reader,  to  fuppofe. 
him  To  defe6Vive  in  underfbanding,  and  in  mental  and  moral 
feelings,  as  to  hefitate^  in  fo  plain  a  cafe.  And  in  truth,  con- 
fidering  the  ftrcng  bias  there  is  in  degenerate  nature,  to  put  off 
the  work  of  repentance  to  a  future  feafon,  I  fee  no  ground  of 
hope  that  finners  accufromed  to  do  evil  ^'  would  ever  be 
wrought  up  to  effedlual  exertions  by  their  motive,  of  perpetu- 
ating their  opportunity  in  a  Hate  of  damnation,  for  ages  of  ages 
after  the  judgment,  without  any  known  period.  There  is  the 
ftrongeft  probability^  the  hope  of  future  opportunity  and  a 
better  feafon,  would  perpetually  elude,  obilrud  and  prevent 
effectual  exertions  even  to  eternity^  were  not  the  do6trine  o- 
therwife  grofsly  abfurd.  And  undoubtedly  the  miOtive  in  all 
its  force  in  the  common  point  of  viev/,  is  highly  neceffary  ;  or 
it  would  not  have  been  fo  ilrongly  inculcated  in  fcripture,  efpe- 
cially  by  our  Saviour,  and  by  him  made  the  fpecial  duty  of  his 
minifters  to  inculcate  this  mOil  alarming  alternative,  in  all  ages 
of  the  world. 

Their  m.ctive  hath  a  third  dcfedl,  full  as  great  as  the  others, 
viz.  it  wants  the  great  encouragement  of  the  bleffing  and  effec- 
tual grace  of  God  to  attend  it,  and  render  it  effedlual.  By  the 
bleffing  of  God,  his  gofpel  is  the  pov/er  of  God  to  the  falvatioa . 
of  men.  And  we  have  abundant  encourSgem.ent,  from  the. 
promife  of  Ghrift)  the  gracious  defign  of  the  inilitution  itfeif, 
and  the  method  of  falvation  plainly  revealed  in  the  gofpel, that 
where  the  doclrines  of  it  are  preached  in  their  genuine  purity 
and  fimplicity,  and  the  motives  of  it  in  their  true  force  >  an 
effectual  bleffing  v;ill  attend  it,  for  the  good  and  falvation  of 
m^^n*  For  the  great  bleffing  of  falvation,  comes  by  faith,  and 
faith  by  the  w^ord  of  God,  and  the  v/ord  of  God  by  them  that 
are  fent,  Mark  i6.  16.  and  Rom.  10.  14,15,17.  But  can  any 
man  rationally  expe6l  the  bleffing  of  God  to  attend  this  muti^ 
lated,  perverted  gofpel  ?  v/here  the  main  force  of  the  ppomifes 
and  threatninofs,  and  of  the  doftrine  of  retribution  and  of  the 
iaft  judgment  arc  extra6ted  and  taken  av/ay,  by  ill-grounded^ 
deadening  criticiims  ?  where  the  fpirit  and  force  of  the  gofpel 
commiffion;,  in  the  exprefs  language  of  it,  is  eluded,  arid  the  re- 
%Yards  and  punifhments  are  cut  fhort  from  everlafting,  to  an 

Z  z  age 


C     354    ) 

age  or  limited  ages  in  the  lail  fentence  ?  Will  God  fetliis  \\o\f 
feal  and  give  his  blefling  to  fiich  a  do6trine  of  corruption  and 
dilhonour,  that  cafts  infinite  contempt  upon  the  true  gofpel  5 
by  teachings  in  elfetl  and  true  conftrudion,  that  ^'^the  blacknefs 
of  darknefs  forever"  is  more  effedual  for  the  good  and  falva- 
tion  of  mens  than  all  the  light  and  grace  of  the  gofpei  ofChrift  ? 
It  furely  "  exceeds  all  belief,"  however  the  m.otive  may  be  mo- 
dified '^  by  the  wifdom  of  man.*'  So  that  *^  the  motive  circumi- 
flanced  as  in  their  fchem.e"  cannot  be  ileadily  and  firmly  be- 
lievedj  to  give  it  operation  and  efficacy  5  for  the  firfl  reafon — » 
becaufe  there  is  no  fimn  foundation  for. faith  to  reft  upon  :— it 
IS  inadequate  in  force^  for  the  fecond— -and  no  good  can  be 
expected  from  it-.-nothing  but  evil,  for  the  third  reafon. — 
This  may  ferve  in  part,  for  an  anfwer  to  another  argument  fug- 
gelled  to  recommxnd  this  im.pleaded  doctrine  ahd  excufe  its 
publication  to  the  world,  viz.  "  the  public  officers  of  religion 
might  be  more  free  and  full  in  urging  the  do&ine  of  the  future 
punifhment,  on  their  fcheme,  than  the  commion  one,  and  be 
likely  to  do  a  great  deal  m^ore  good,"  p.  3545  5j6-  There  can 
be  no  force  in  this  fuggeftion,  if  v/hat  we  have  argued  be  true^ 
that  their  notion  v/ants  credibility  and  force,  and  no  good  can 
be  expe61:edfrom  it,  either  from  the  adapted  force  of  the  motive 
itfelf,  nor  from  the  bleffirig  of  God.  It  is  plead,  thofe  who  do 
not  believe  the  common  doclrine,  might  upon  their  plan,  teach 
the  future  tonment  to  good  purpofe.  Not,  if  their  plan  was 
unknown  to  the  facred  writers,  and  is  but  a  mutilated  pervert- 
ed gofpel ;  the  teaching  it  muft  do  hurt  and  no  good.  What 
good  can  be  done  by  teaching  the  wicked  (hall  fufFer  an  age 
of  torment,  theii  die  the  fecond  death,  and  then  if  ftubbornj 
may  die  again  and  again  ?  By  what  law,  can  this  death  again 
and  again  (after  the  fecond  death)  be  fentenced  and  executed 
upon  them  ?  by  no  known  law  of  God,  of  reafon,  or  revelation, 
for  this  teaches  only  the  firft  and  fecond  death  :  it  muik  be  then 
a  romantic,  fceptical  fancy  5  and  can  the  teaching  this  to  the 
world,  do  good  ?  a  man  of  good  fenfe,.unperverted  by  theory, 
may  as  well  fwallow  fire,  as  to  take  fuch  an  antifcriptural^  fcepti-^ 
cal,  abfurd  notion  into  his  creed.  Befides,  what  right  hath  any 
man  to  take  upon  him  a  commilTionj  which  he  cannot  execute 
with  a  good  confcience^  according  to  the  true  fpirit,  language, 

jnnporc 


(     355     ) 

import  and  intention  of  it  ?  Can  a  man  honeftly  accept  thc^ 
CommiiTion  of  fupreme  judge,  in  capital  cafes  of  life  and  death, 
whofe  mind  is  perverted  by  the  dodrine  of  paternal  difciplinej 
into  a  full  beliefj  that  no  capital  executions  by  men  whatever, 
are  lawful  ?  when  he  muil  either  violate  his  confcience  in  the 
execution  of  his  office  ;  or^  difappoiot  the  righteous  expe6lati-4 
ons  of  God  and  man  from  him,  by  refufirig  to  pafs  the  fentence 
of  death,  upon  every  murderer  that  (lands  convi6led  before 
him  ?  Can  a  man  v/ith  any  more  honefty,  undertake  to  exe^ 
cute  the  gofpel  commillion,  who  cannot  pronounce  that  kn-* 
tence  in  it  ''  he  that  believeth  not  ihall  be  damned,"  without 
this  effential  alteration  and  addition  to  it,  viz.  ^^  and  yet  he 
may  and  fhall  be  faved  ?"  If  it  be  demanded,  who  hath  requi- 
red this  alteration  and  addition  at  your  hands  ?  will  it  fatisfy  a 
judicious  chriftian,  or  avail  with  the  Judge^  in  the  great  day^ 
to  fay,  we  thought  it  a  more  glorious  meaning  than  our  Savi- 
our meant  when  he  gave  it,  and  than  the  apoftles  underiloo4 
when  they  received  it,  and  therefore  ventured  to  add  it  ?  Nor 
hath  this  plain  point  in  morality  yet  been  proved,  that  a  mari; 
may  honellly  and  rightfully  eat  the  bread  o(  orthodoxy y  and  yeC 
lay  wafte  the  faith  it  is  given  him  to  fupport  and  enforce.  Ic 
feems  requifire  in  the  nature  of  the  thing,  that  thefe  difficulties; 
fhould  firft  be  removed,  before  this  argument  can  be  urged 
upon  us  with  propriety  and  force.  j| 

As  to  the  ai-gument  from  the  pious  good  tendency  of  thi^. 
impleaded  dodrinej  the  contrary  hath  been  repeatedly  ^ewn. 
^s  to  that  page  3;^6,  that  it  is  Angularly  forcible  to  induce 

meekn^fs, 

II  The  Dr,  In  his  *'  Seafonable  thoughts,"  hath  given  his  fentiments 
very  different  from  this  writer.  In  p.  245,  he  tells  us,  *'  Men  vifibly  un- 
found  in  the  faith,  Ihoald,  upon  no  terms,  be  admitted  into  the  miniftry  :'* 
and  if  it  appeared  afterwards,  **  they  ought  to  be  turned  out  of  it."  And 
page  337,8,  it  is  the  Ipecial  duty  of  miniilers  to  guard  their  people  againft 
the  bad  influence  of  all  error,  in  principle  and  praftice.  And  when  it  ap« 
pears,  **  now  is  the  time  they  are  particularly  called  to  ftand  -^p  for  the 
good  old  way,"  and  bear  a  faithful  teftimony  againft  every  thing  that  may 
tend  to  caft  a  blenii(h  on  true  primitive  chriftianity."  And  again,  p.  349, 
♦'  to  be  fure,  thofe  ought  to  do.fo,  in  a  particular  manner,  who  inftead  of 
guarding  people  againll  error  and  evil  pradlice,  have  unhappily  been  the 
inllrumentsof  leading  them  into  it."  This  counfel  of  the  Dr.  appears 
to  me  incomparably  fafer  and  better  than  to  encourage  the  fatal  attempt 
of  "doing  a  great  deal  of  good"  upon  a  plan  of  dodrine  Uillsnowa  to  the 
facrcd  writers  •  and  of  a  viiiblp  pernicious  te,ndency. 


(     356     ) 

meekncfs,  patience,  contentment  and  refignation  under  the 

trials  of  this  life---it  is  unfcriptural-— it  is  far  fetched— and 
far  better  adapted  arguments  may  be  deduced  from  fcripture 
upon  the  comm.on  fchtme  i  and  indeed  the  argument  as  there 
Hated,  feems  rather  calculated  to  fortify  and  harden  men  a- 
gainft  the  fear  of  future  dcilrufdon;,  than  to  do  them  any  real 
fervice  in  the  prefent  life, 

I  have  now  done  with  the  evafions  and  additional  arguments 
to  fupport  and  commend  the  impleaded  fcheme  -,  and  truft-  they- 
are  fuiHciendy  confuted.  And  it  is  alfo  plainly  fhewn,  that 
^'  it  tends  to  deceive  unwary  fouls,  and  turn  them  afide  from 
the  fimpiicity  of  the  gofpeli'*  on  which  ground  we  have  the 
concurring  wifh  of  the  author  himfelf,  with  our  own,  "  that  it 
may  meet  with  no  acceptance  in  the  world."* 

To  conclude,  notwithftanding  all  '^  the  good  words  and  fair 
fpeeches,''  fubtle  criticifm.s>  infmuations  and  plaufible  preten- 
tions of  every  kind,  employed  upon  the  fubjed,  upon  a  careful 
examination,  we  find  not  a  fingle  rational  argument  to  induce 
any  man  to  credit  this  do&ine,  and  much  lefs  to  inculcate  it, 
but  very  many  againft  it.  It  is  certain,  the  common  faith  of 
the  chriftian  world,  in  the  age  of  infpiraticn  and  ever  fince,  is 
incomparably  better  fitted  and  more  forcible  (than  this  ftrange 
tenet)  to  fupport  the  authority  and  government  of  God,  to 
jnforce  the  requifitions  of  the  lav/  and  gofpel,  to  advance  the 
Redeemer*'s  interefl:  in  the  world,  to  promote  the  beft  welfare 
of  church  and  ftate,  of  families  and  individuals,  and  particular- 
ly to  refirain  finners  from  fm,  ax^.d  ftimulate  them  to  repentance^ 
and  to  edify,  fupport  and  animate  good  men  in  the  chriilian 
life.  And  therefore  is  far  more  worthy  of  God,  and  of  all  ac- 
ceptation of  men.  Whence  were  the  tranfporting,  unfpeakable 
joys  of  the  martyrs,  from.  Saint  Stephen  through  ail  the  ages  of 
martyrdom,  but  from,  a  near,  lively  view  of  the  things  of  the 
invifible  world,  '^  as  eternal/'  without  any  reference  to  the 
temporary  things  of  the  new  earth  world,  as  now  taught  ?  It 
is  certain,  this  impleaded  dodrine,  in  fubverting  the  common 
faith,  can  do  no  good,  for  reafons  already  afTigned  :  and  whe- 
ther it  be  not  more  likely  to  be  followed  with  a  blading  curfe, 
rhan  profperous  bleiTmg,  the  reader  will  judge.  Again,  it  is 
pertain,  the  common  faith  ci^n  do  us  no  hurt ;  vye  run  no  rifque 

*  See?iefuce,  p.  i6,  ..    in 


(  357  ) 
in  receiving  it,  and  praflifmg  agreeable  to  it.  For  If  all  men 
iliall  be  laved,  we  are  as  fafe,  and  fhall  be  faved,  as  well  as  they. 
On  the  other  hand,  the  hazzard  is  certainly  infinitely  great  : 
for  if  the  coaiinon  faith  delivered  to  the  faints,  by  infpired  men 
of  God,  be  eonnrmed  in  the  great  day,  as  undoubtedly  it  will ; 
and  yet  we  truft  to  this  impleaded  faith,  and  negled  the  great 
falvation,  we  are  unavoidably  and  everlailing  ruined.  Now, 
can  any  man,  who  is  not  loft  to  reafon  and  mental  fenfibility, 
hefitate,  which  is  the  better  faith,  and  which  is  the  wifeft  and 
fafeft  courfe  ?  Muft  not  men  a£t  "  in  defiance  of  all  reafon 
and  intereft'*  to  credit  and  rely  upon  this  impleaded  faith,  in 
ihis  contrafted  view  ?  But  if  this  impleaded  dodrine  be  no 
good  to  us,  nor  as  taught  to  the  chriftian  world,  yet  it  hath 
another  argument  to  recommend  it  v/hich  is  repeatedly  urged, 
^^  that  it  is  well  adapted  and  may  be  requifite,  to  convert  deifts. 
If  fo,  I  fhould  think  it  m.uft  be  on  fuppofition,  of  a  predifpofi- 
tion  in  the  deifts  to  believe  in  all  unbelief;  and  therefore  the 
more  fubtle  and  abfurd,  the  more  credible.  For  this  plan  is 
fo  abfurd,  romantick  and  inconfiftent  in  the  parts,  that  I  fee 
not  how  they  could  be  taken  in,  any  other  way.  The  aro-u- 
ment  goes  on  the  fuppofition ;  they  wane  more  forcible  addrefs 
of  reafon,  than  they  have  yet  had  :  which  I  take  to  be  a  m^iftake 
in  facl.  The  excellency  of  the  do6trines  and  inftitutions  of 
chriftianity,  have  been  reprefented  to  them,  in  an  amiable  and 
engaging  view  ;  and  the  external  evidences  to  confirm  it,  hath 
been  fet  in  a  clear  light  before  them,  as  noon-day,  by  the  many 
able  defenders  of  it,  clergy  and  laity,  v/ithin  a  century  paft  ; 
they  can't  therefore  want  addrefs  to  reafon,  and  yet  they  are 
unreduced.  Why  ?  It  is  the  dodrine  of  the  crofs,  is  their  grand 
difficulty.  They  are  fo  addicled  to  their  vain  amufements, 
and  infatuated  with  worldly  and  fenfual  pleafures,  that  they 
cannot  part  with  thefe,  for  treafures  in  heaven.  What  is  the 
true  remedy  ?  This  plan  fays,  complement  them  with  the  giv- 
ing up  of  the  crcfs  to  them.,  as  unnecefTary  in  this  world,  to 
their  final  falvation.  They  may  indulge  their  pleafures,  be 
purged  by  fire  in  the  future  ftate,  and  be  faved.  This  labours 
of  great  difficulty  :  the  do.6lrine  of  the  crofs  is  committed  in 
t-ruft  to  us,  to  believe,  pra6life,  teach  and  enforce.  To  give  it 
^ip,  is  afpeciea  qi  trcafon  in  us^  againft  the  great  Lord  of  the 

kingdom. 


(     358     ) 

kingdom.  After  this  treachery,  they  cannot  truft  in  any  plan, 
as  a  fubftitute,  that  we  can  offer  them.  Befides,  it  can  do  them 
no  good  :  for  if  they  become  nominal  chriftians,  without  taking 
up  the  crofs,  which  they  are  fo  taught  to  be  unnecefTary,  they 
muft  fuffer  damnation^  as  furely,  as  if  they  had  remained  deifts. 
And  what  is  worll  of  all,  is,  we  put  into  their  hands  ^nd  furnifh 
them  with  a  ftronger  argument  againft  revelation,  than  all  in- 
fidelity ever  hath,  or  can  produce.  They  would  certainly  turn 
the  argument  upon  us,  thus— if  by  gofpel  conftitution,  faith  in 
Chrift,  repentance  towards  God,  and  the  taking  up  the  crofs. 
and  following  Chrift  in  gofpel  holinefs,  in  this  life,  be  not  ab^ 
folutely  neceffary  to  the  falvation  of  men  j  there  is  no  certainty 
in  any  thing,  in  the  gofpel  revelation.  And  it  is  certainly^ 
inconfiftent  with  all  our  ideas  of  the  perfections  of  God,  that  he 
fhould  give  a  revelation  to  men,  that  cannot  b^  depended  on. 
The  confequence  is,  revelation  is  deilroyed,  apd  infidelity 
confirmed,  on  this  plan.  The  reafoning  is  juH,  and  the  con- 
clufion  unavoidable.  So  that  this  device  for  the  converfion 
of  deifts,  turns  out  felf-fubverfive,  and  ^^  vain  deceit.'*  What 
then  is  the  true  remedy  ?  The  wifdom  of  God  and  Judge  of 
the  world  hath  taught  it,  in  the  gofpel  commifTion.  Infpire^j 
animate  their  hopes,  that  if  they  become  cordial  believers,  their 
reward  is  great,  lure,  and  eternal  :  and  afTure  them  by  his  au- 
thority, "  that  he  that  belicveth  ftiall  be  fayed  ;"  and  by  the 
fame  authority,  with  equal  plainnefs,  folemnity  and  pathos,  an- 
nounce the  other  part  of  the  aiterr>ative  of  choice,  "  he  that 
believeth  not  ihall  be  damned,'*  This  do,  to^alarm-tlieir  fears, 
to  purpofe,  becaufe  their  higheft  concernments  to  eternity,  are 
immediately  at  ftake.  So  that  the  exercife  of  thefc  hopes  and 
fears  may  arreft  their  reafon  and  attention,  to  examine  the  divine 
credentials  of  the  gofpel ;  that  they  may  believe  and  be  faved. 
Thefc  are  the  moft  rational,  beft  adapted  ^nd  forcible  means 
and  motives,  for  the  converfion  of  infidels ;  the  unerring  Judge 
of  the  world,  being  judge.  'Tis  thefe  that  prevailed  and  tri- 
umphed over  alloppofition  in  the  miniftry  of  the  apoftles,  and 
have  prevailed  in  fucceffive  ages  ever  fince  ;  and  which  only, 
we  can  rationally  exped  to  prevail,  to  the  end  of  the  world. 
And  thefe  writers,  though  undefignedly,  have  yet  very  unhapr 
pily  been  barring,  inftead  of  opening,  the  way  for  the  conver- 

Ron 


(    359    )        ,.  , 

fion  of  Infidels^  by  weakening  and  difcrediting  thenncans  and 
motives  to  it,  appointed  by  Chrift.  Is  there  not  a  fingle  rati- 
onal argunaent  for  the  reception  of  this  impleaded  dodrine  ? 
Then,  let  all,  both  writers  and  readers,  join  in  the  benevolent 
wifh  of  this  author  *^  that  it  might  meet  with  no  acceptance  in 
the  world,"  but  be  banifhed  forever.  "Would  we  perfuade  men 
to  believCj  to  the  faving  of  the  foul  5  it  mvift  be,  by  urging  the 
motives  in  the  facred  commiiTion>  in  their  full  force.  And 
would  we  obtain  an  eternal  weight  of  glory,  we  are  exprefsly 
taught  the  way  to  it,  "  by  looking  to  things  invifible"  as 
''  eternal.'*     AMEN. 


)K+)iCX)-<+:<H^)<x:*:xAXX+)s>;x*x:c<i^-^x:«X4-:*; 


ERRATA. 

PReface,  p.  2,  line  10,  for  impladed  read  impleaded  :  p.  13,  marginal 
note,  r.  362,3  :  p.  14,  1.  10,  dele  y,  in  your  :  p.  15,  1.  14,  r.  1743  - 
p.  16,  1.  10  from  the  bottom,  r.  '  can'  after  we  :  p.  17, 1.  18  from  the  top> 
whatever  their  charadlers  be,  fhould  be  in  parenthefis :  in  the  note  p.  6,  1, 
'15  from  the  bottom,  r.  lets  :  dele  *  for  the  note  p.  9  and  put  ||,  for  the 
note  comes  in  where  this  is,  in  1.  6  of  the  next  page  :  p.  14.  I.  20,  dele  s^ 
after  charadter  :  p.  15,  1.  4  from  the  bottom,  after  works,  add  a  femico- 
lon  :  p.  21,  1.  13,  dele  happinefs,  and  read  righteoufnefs  :  p.  24,  J.  19^ 
add  a  comma  after  the  firft  point ;  and  dele  s,  after  underiland,  in  the  note  : 
p.  27,  1.  16  from  the  bottom  in  the  note,  read  arrangements  :  in  th6 
note  p.  28,  1.  4  from  the  bottom^  infert  a  comma  inltead  of  a  femicolon> 
after  ''accomplifhed  :"  p.  32,  1.  5  from  the  bottom,  after  more,  read 
weighty  :  p.  35, 1.  5,  put  a  full  point  after  ''^defeated  :"  p.  37, 1.  10  frorri 
the  bottom,  read  indicate  :  p.  39,  1.  8  from  the  bottom,  add  a  comma 
^after  ''meaning  :"  the  note  p.  24,  comes  after  §,  p.  25  :  p.  45, 1.  10,  for 
forfeited,  r.  forecited  :  p.  59,  1.  14,  for  manking,  r.  mankind  :  p.  61,  1. 
18,  for  dreadful,  r.  deadly  poifon  :  p.  73, 1.  18,  for  mem.ory,  r.  manners : 
p.  ']'jy  1.  14,  r.  unalterable  ;  and  1.  8  from  the  bottom,  for  **their  works," 
r.  workers  of  iniquity  :  p.  78,  note  line  2,  for  found,  r.  fecond  :  p.  84, 1. 
7  from  the  bottom,  for  thro'  r.  tho'  :  p.  87, 1,  2^,  for  farce,  r.  fource  :  p. 
103,  1.  14,  for  there,  read  then  :  p.  108,1.4  in  the  note,  for  mem,  r.  men  : 
p.  112  in  the  note,  L  9,  for  charter,  r.  charadler,  and  I.  19,  for  Now,  r. 
How  :  p.  1  i  8,  1.  6  from  the  bottom,  for  retribute,  r.  retributive  :  p.  120, 
L  14  from  the  bottom,  after  the  colon,  infert  **but  the  future  punifhmenc 
is  after,  &c."  p.  151,  1.  2,  for  or,  r.  our  :  p.  160,  1.  16,  dele  the  middle 
p,  in  perhaps  :  p.  165,  1.  i,  at  bottom,  for  uft  r.  juft  :  p.  173,  1.  8,  for 
charge,  r.  change  :  p.  138,  1.  11  from  bottom,  for  murderer,  r.  murder  : 
p.  139,  I.  8  from  bottom,  dele  one  **that"  :  p.  180,  I.  1 1,  for  do6trinesj, 
t.  dodrine  :  p.  184, 1.  4,  for  fufFerings,  r  fuffering  :  p.  1 85, 1.  23,  for  vis^ 
r.  eis  :  p.  187,  1.  20,  for  disjointed,  r.  disjoined  :  p.  201,  1.  14,  for  pro- 
phet, r.  prophets  :  p.  206,  1.  16,  for  as,  r.  to  :  p.  311,  1.  2,  for  as,  r,  is  : 
p.  285, 1,  2,  for  unbelieving,  r.  believing  ;  and  1.  5,  for  believing,  r.  un- 
believing :  p.  319,  1.  12,  for  lex,  r.  lax  :  p,  351,!,  2,  for  circum (lance,  r. 
cireumftanced. 


4-4X-»X4X^CX*X4-«^(*X*XX)!<X)K;^*X4MXK:#- 


I 


